JEREMIAH 33 COMMENTARYEDITED BY GLENN PEASE

Promise of Restoration1 While Jeremiah was still confined in the courtyard of the guard, the word of the Lord came to him a second time:

CLARKE, "Moreover the word of the Lord - This was in the eleventh year of the reign of Zedekiah, Jeremiah being still shut up in prison: but he was now in the court of the prison, where the elders and the king’s officers, etc., might consult him with the greater ease; for they continued to inquire, foolishly thinking, that if he would but prophesy good things, that these must come, or that he had sufficient power with God to induce him to alter his mind, - destroy the Chaldeans, and deliver the city.

GILL, "Moreover the word of the Lord came unto Jeremiah the second time,.... Not that this was precisely the second time that the word of the Lord came to the prophet, for it had come to him many more times than those; but this was the second time on the same occasion and subject; for the subject of this chapter is the same with that of the former, concerning the Messiah, and the happiness of the church in his times: (while he was yet shut up in the court of the prison): though the prophet could not go out from hence, and publish his prophecies, yet the Lord visits him again and again; and his presence made the prison a palace to him; and though his afflictions, abounded for the sake of him, his comforts abounded through him; and though he was bound, the word of the Lord was not; it had a free course, and ran, and was glorified; it found its way into the prison, and also out of it: saying: as follows:

HENRY, "Observe here, I. The date of this comfortable prophecy which God entrusted Jeremiah with. It is not exact in the time, only that it was after that in the foregoing chapter, when things were still growing worse and worse; it was the second time. God speaketh once, yea, twice, for the encouragement of his people. We are not

1

only so disobedient that we have need of precept upon precept to bring us to our duty, but so distrustful that we have need of promise upon promise to bring us to our comfort. This word, as the former, came to Jeremiah when he was in prison. Note, No confinement can deprive God's people of his presence; no locks nor bars can shut out his gracious visits; nay, oftentimes as their afflictions abound their consolations much more abound, and they have the most reviving communications of his favour when the world frowns upon them. Paul's sweetest epistles were those that bore date out of a prison.JAMISON, "Jer_33:1-26. Prophecy of the restoration from Babylon, and of Messiah

as King and Priest.shut up — (Jer_32:2, Jer_32:3; 2Ti_2:9). Though Jeremiah was shut up in bondage, the word of God was “not bound.”

K&D, "While Jeremiah was still in confinement in the court of the prison belonging to the palace (see Jer_32:2), the word of the Lord came to him the second time. This word of God is attached by שנית to the promise of Jer 32. It followed, too, not long, perhaps, after the other, which it further serves to confirm. - After the command to call on Him, that He might make known to him great and hidden things (Jer_33:2, Jer_33:3), the Lord announces that, although Jerusalem shall be destroyed by the Chaldeans, He shall yet restore it, bring back the captives of Judah and Israel, purify the city from its iniquities, and make it the glory and praise of all the people of the earth (Jer_33:4-9), so that in it and in the whole land joy will again prevail (Jer_33:10-13). Then the Lord promises the restoration of the kingdom through the righteous sprout of David - of the priesthood, too, and sacrificial worship (Jer_33:14-18); He promises also the everlasting duration of these two ordinances of grace (Jer_33:19-22), because His covenant with the seed of Jacob and David shall be as enduring as the natural ordinance of day and night, and the laws of heaven and earth (Jer_33:23-26). - The promises thus fall into two parts. First, there is proclaimed the restoration of the people and kingdom to a new and glorious state of prosperity (Jer_33:4-13); then the re-establishment of the monarchy and the priesthood to a new and permanent condition (Jer_33:14-26). In the first part, the promise given in Jer_32:36-44 is further carried out; in the second, the future form of the kingdom is more plainly depicted.

CALVIN, "This prophecy refers to the same subject; nor was it to be wondered at, that God spoke so much of the same thing, for it was necessary to render the Jews inexcusable, as they always pretended ignorance, except God made frequent repetitions. And this was also the reason why Paul said, that by the mouth of two or three witnesses everything should be established, when he said that he would come the second and the third time to Corinth. (2 Corinthians 13:1) He intimated that his coming would not be useless, for except they repented they could not have escaped by pretending ignorance, as hypocrites are wont to do. It was, then, God’s purpose to confirm by many prophecies what he had once testified respecting the restoration of the people; but he had an especial care for the faithful, that they might not grow faint and succumb under those many trials which remained for so long a time; for

2

as some died in exile, they might have forgotten the covenant of God, and thus the soul might have perished with the body. And those who were to return to their own country had need of no common support, so that they might continue firm for seventy years, and rely with confidence on God’s mercy. We now, then, understand why God repeated the doctrine as to the return of the people.It is said that the word of Jehovah came to Jeremiah while he was yet in prison Then the Prophet was bidden to consult the benefit of his enemies, and to promote their welfare, however unworthy they were through their ingratitude; for though they had not all demanded his death, yet the greater part of them had clamorously condemned him, and he had been with difficulty delivered, and was now lying in prison. It was a great cruelty that the people, while he was faithfully discharging his prophetic office, should thus furiously rage against him. He is, however, bidden still to proceed in the duties of his office, to comfort them, to ease their grief, and to afford them some alleviation in their evils and miseries.There is also no doubt but that it was profitable to Jeremiah himself; for it was a most iniquitous reward, that he should, while serving God faithfully and conscientiously, be cast ignominiously into prison, and be there kept a captive so long. It was, then, some mitigation of his grief, that God appeared to him in that very prison; it was an evidence that God esteemed him higher than all the Jews. God did not then speak in the Temple, nor throughout the whole city. The prison then was God’s sanctuary, and there he gave responses to his Prophet, though he was wont to do this before from the mercy-seat, from the ark of the covenant. We hence see how great was the honor that God was pleased at that time to bestow in a manner on a prison, when he had forsaken his own Temple.Now follows the prophecy, the substance of which is, that though the city was to be given up into the hand of the king of Babylon, yet that calamity was not to be perpetual, for God at length, after the completion of seventy years, would restore it. But why this promise was given has been stated already: it was given that the faithful might submit patiently to God, and suffer themselves with calm minds to be chastised, and also recumb on the hope the promise gave them, and thus feel assured, that as they were smitten by God’s hand, their punishment would prove their medicine and an aid to their salvation. Now, then, we perceive what this prophecy is, and also for what purpose it was delivered. COFFMAN, "Verse 1JEREMIAH 33THE RIGHTEOUS BRANCH; THE MESSIAHMuch of this chapter is challenged by the critics who point out that Jeremiah 33:14-26 are missing from the LXX, and that the apparent prophecies of the endless succession of a Davidic line of kings and a restoration and perpetual continuity of

3

the Levitical priesthood with its countless sacrifices are totally contrary to other prophecies given through Jeremiah.Jeremiah did indeed prophesy the final end of the Davidic line of kings in Jeremiah 22:30, where Coniah was designated as the very last of the Davidic succession; and he also prophesied the termination of the whole Levitical system in Jeremiah 3:16.Furthermore, the New Testament emphatically teaches that, "No king of the family of David shall reign, except the Messiah, and that the seat of his government is not an earthly, but a heavenly throne (Luke 1:23,33; Psalms 89:37 KJV)."[1]Likewise, regarding any such literal priesthood as that of the Levites, the New Testament is equally emphatic. "The Levitical services have been forever abrogated by the unchanging and unceasing priesthood of Jesus Christ (Hebrews 7:12-28)."[2]The problem, then, is what to do with the apparent contradiction of such undeniable and eternal truth by the seeming affirmation in this chapter of a new line of Davidic monarchs on the throne in Jerusalem, and a permanent reestablishing of the Levitical priesthood after the return from the captivity.There are two ways to solve the problem: (1) deny the authenticity of the chapter and credit it as a commentary not written by Jeremiah, but by someone else afterward, or (2) take the passage as a type of Messianic blessings, written in terminology that would have encouraged the returnees from Babylon. To this writer (2) is by far the preferable solution. The following exposition by Payne Smith, which is given in full under Jeremiah 33:17-18, below, follows this path of explanation, which we believe to be correct. The fact of the whole chapter's being absolutely Messianic supports this view.The chapter falls into these divisions: the siege of Jerusalem actually in progress (Jeremiah 33:1-5); the destruction of the city and the ensuing captivity will not nullify God's ultimate forgiveness and blessing (Jeremiah 33:6-9); future blessings enumerated (Jeremiah 33:10,11); more blessings recounted (Jeremiah 33:12,13); the promise of the Messiah, the Righteous Branch, and apparently, the restoration of a Davidic monarch upon the earthly throne, and the perpetual restoration of the Levitical priesthood (Jeremiah 33:14-18); the infinite multiplication of the seed of David and of the Levitical priests (Jeremiah 33:19-22); the perpetual nature of the promise to David and to the patriarchs Abraham, Isaac and Jacob (Jeremiah 33:23-24).Jeremiah 33:1-5THE SIEGE OF JERUSALEM IN PROGRESS"Moreover the word of Jehovah came unto Jeremiah the second time, while he was yet shut up in the court of the guard, saying, Thus saith Jehovah that doeth it, that

4

formeth it to establish it; Jehovah is his name: Call unto me, and I will answer thee, and will show thee great things, and difficult, which thou knowest not. For thus saith Jehovah, the God of Israel, concerning the houses of this city, and concerning the houses of the kings of Judah, which are broken down to make a defense against the mounds and against the sword; while men come to fight with the Chaldeans, and to fill them with the dead bodies of men, whom I have slain in mine anger and in my wrath, and for all whose wickedness I have hidden my face from in this city:""Jehovah that doeth it ..." (Jeremiah 33:2). Some have supposed this to be a reference to the Creation; but it appears more logical to see it as a reference to the destruction of Jerusalem then in progress."Houses which are broken down ..." (Jeremiah 33:4). Due to difficulties in the text, some have supposed the destruction here to be connected with the demolition of houses by the army of the invaders; but our translation indicates that the houses were destroyed to provide materials for the erection of mantelets (Nahum 2:5) or mounds with which to oppose the invading Babylonians. We do not see the difference as a problem, because houses were in all probability destroyed by both the defenders and the invaders. Thus the text is true no matter which translation is used; it is true both ways."To fill them with the dead bodies of men ..." (Jeremiah 33:5). This was due to the fact of there being no time to bury the dead. All of the houses emptied of their residents due to military operations, whether of the defenders or the invaders, were used to stack the dead. The passage, due to textual uncertainties, "remains enigmatical."[3]WHEDON, "Verse 11. While he — Jeremiah.Was yet shut up — Implying the close connexion of this chapter with the preceding.Verses 1-7THE MESSAGE TO ZEDEKIAH ANNOUNCING THE FUTILITY OF RESISTANCE, 1-7.The time when this prophecy was spoken must have been near the beginning of the siege; for —a. Jeremiah was not in confinement. “Go and speak,” Jeremiah 33:2.b. Lachish and Azekah were not captured, Jeremiah 33:7.It would seem then that the first seven verses of this chapter cannot be simply a repetition in a more extended form of Jeremiah 33:3-5 of chap. 32, but should

5

rather be classed with chap. 21, and were intended as a warning to King Zedekiah of the fruitlessness of all attempts to drive away the Chaldeans. The very full and formal introduction in Jeremiah 33:1, and the character of the contents, alike favour this view.COKE, "IntroductionCHAP. XXXIII.God promiseth to the captivity a gracious return, a joyful state, a settled government, Christ, the branch of righteousness, a continuance of kingdom and priesthood, and a stability of a blessed seed.Before Christ 589.THIS chapter contains a prophesy, which, though applicable in some parts to the restoration of the Jews from Babylon, cannot however be so understood upon the whole, for reasons already touched upon in the introductory note to chap. 30: and which hold equally good in the present instance. God reveals his gracious purpose of healing the wounds of Jerusalem, restoring the captivity both of Israel and Judah, forgiving their sins, and distinguishing them with such blessings, as to strike the astonished nations with fear and trembling, Jeremiah 32:1-9. He foretels, that the land, whose desolation they deplored, should again flourish with multitudes both of men and cattle; Jeremiah 32:10-13. He confirms his former promise of establishing a kingdom of righteousness in a branch of the house of David, and rendering it perpetual, together with the priesthood of the sons of Levi; Jeremiah 32:14-18. He declares his covenant in this respect with David and the Levites to be as sure as the covenant of night and day; Jeremiah 32:19-22. And to remove the reproach of having cast off those families, whom he had once distinguished by his choice, he renews his protestations of restoring the seed of Jacob, and of appointing the seed of David to rule over them for ever; Jeremiah 32:23—to the end. TRAPP, "Jeremiah 33:1 Moreover the word of the LORD came unto Jeremiah the second time, while he was yet shut up in the court of the prison, saying,Ver. 1. Moreover, the word of the Lord came unto Jeremiah the second time.] To the same purpose with the former, [Jeremiah 32:1] which is reckoned his fourteenth sermon, as this his fifteenth; by both we see that "the word of God is not bound," though the preacher may; [2 Timothy 2:9] "It runs and is glorified," is free and not fettered. [2 Thessalonians 3:1]While he was yet shut up.] God forsaketh not his prisoners, but giveth them oft extraordinary comforts. Philip, Landgrave of Hesse, being a long time held prisoner by Charles V for the defence of the gospel, was demanded what upheld him all that time? he answered, Divinas martyrum consolationes se sensisse, that he felt in his soul the divine consolations of martyrs, in whom as the afflictions of Christ do

6

abound, so do comforts by Christ abound much more. [2 Corinthians 1:5]ELLICOTT, " (1-3) The second time, while he was yet shut up.—The discourse that follows belongs to the same period as the preceding chapter, and presents the same general characteristics. Its connexion with the operations of the siege to which Jerusalem was exposed will be traced in Jeremiah 33:4. As with other prophecies, its starting-point is found in the thought of the majesty of the attributes of God.Great and mighty things.—The two adjectives occur in the same combination in Deuteronomy 1:28; Deuteronomy 9:1, and this fact is in favour of the rendering “mighty” rather than “hidden,” as in the margin of the A.V.PARKER, " The Method of Divine ProcedureJeremiah 33:1-8Where was the prophet when the word of the Lord came unto him? He was in a good hearing place. He was "shut up in the court of the prison." He was shut up unjustly, and therefore it was no prison to him, but a sanctuary, with God"s altar visibly in it, and God himself irradiating the altar with a light above the brightness of the sun. How hardly shall they that have riches hear the gospel! Their ears are already filled; their attention is already occupied; their hearts are fat to grossness. What keen ears poverty has! What eyes the blind man has!—inner eyes, eyes of expectation. How the man with those inner eyes looks for the Healer, the Son of David! His poor blind bodily eyes are rolling without seeing the sun, or any of the sun"s creations of beauty, but his inward eyes are keeping steadfast watch, for he says within himself, At any moment the Opener of the eyes of the blind may draw nigh. We should have had no world worth living in but for the prison, the darkness, the trouble, the blindness, the sorrow, which have constituted such precious elements in our lot. There would have been no poetry written if there had been no sorrow. The poetry of what we call joy is flippant, frivolous, a jingle of words, without soul, without agony, without that shadow of melancholy which makes even joy itself a higher gladness. No man who comes into God"s house with a sense of prosperity and comfort and self-sufficiency can hear any gospel. It was not made for him; he is a blind man going to a place that is constituted into a sanctuary of colour and beauty. The wonder is why he went to the place; some motive must have operated within him that was unworthy of the occasion. God never spread a feast for the rich; whenever a rich man came near him he frowned at him; he said he could not enter with his bags of gold in his hands, he must lay them down and then come in. Jeremiah heard more in the prison than he ever heard in the palace. God knows where his children are.There are a thousand prisons in life. We must riot narrow words into their lowest meanings, but enlarge them into their broadest significance. He is in prison who is in trouble, who is in fear, who is in conscious penitence without having received the complete assurance of pardon; he is in prison who has sold his liberty, is lying under

7

condemnation, secret or open; and he is in prison who has lost his first love, his early enthusiasm that was loaded with dew like a flower in the morning. Whatever our prison Isaiah , God knows it, can find us, can send a word of his own directly to us, and can make us forget outward circumstances in inward content and peace and joy. Jeremiah was in prison a second time. Fools never learn wisdom; for the people who had shut up Jeremiah before had found that you cannot really imprison a good man. His influence increases by the opposition which is hurled against him; goodness turns hostility into nutrition. Who can put a prophet of the Lord into such a prison as Jeremiah was thought to be occupying? You can put his body there, but his soul is swinging around the horizon, and his heart is already among the singing angels, and the all-blessing, all-condescending God. Why live in the body? Why subject ourselves to any possibility of slavery? Why lay such clutching hands upon anything that it would be a sorrow to part with it? A great Prayer of Manasseh , having lost all that he had in the world, said: "The money is gone, but the treasure abides." Jeremiah might say: "The liberty of the body is gone for a moment, but I can pierce my way through all doors and bars and walls, though they be as rocks, and I can be enjoying communion with God on the top of the mountains." You cannot imprison the soul. But a man may lose the liberty of his spirit; he may sell himself to the enemy; when he gives up the keys of his soul he is already in perdition. Let no man say that he cannot hear God"s word because he is in prison, in darkness, in trouble, because he is in great fear. The word of the Lord to you Isaiah , Fear God, and have no other fear; look up, and hope steadfastly in God. The gaoler thinks he has laid you under his lock and key: poor fool! his lock and key are straw, and smoke, and spider"s web. If that soul be with God, no matter where the body is.Who is it that permits his servants to go to prison? By what name does he call himself? What is the descriptive clause in this great trust-deed of the Church?"Thus saith the Lord the Maker thereof, the Lord that formed it, to establish it; The Lord is his name" ( Jeremiah 33:2).How often do we say, Why does God permit this and that to occur, when it is so painful, humiliating, and distressful altogether? We had better not ask the question, for we could not understand the answer. Life is not a measurable quantity. No man can tell when life began; none can calculate when life will end; and all through it is a mystery of pulsation, of joy and agony, of trouble that falls towards despair, and gladness that aspires towards the celestial rest. It is all for our good; we do not know it, and we cannot see it, and we are not yet prepared to believe it; all history, however, is on one side, and that is on the side of the vindication of divine providence. Man after man rises from the boiling flood, saying: It was good for me that I was afflicted; I never understood human life until I was plunged into this sorrow; I lived a poor, little, narrow, selfish life, because I lived within the area of my own pharisaic respectability, and never knew what it was to be almost scorched to death at the very mouth of the pit of hell. Commend me to a man who has made mistakes, fallen seven times a day, and hurt himself in every muscle and in every

8

pulsation, and who, out of it all, has come a chastened and sanctified man: how soft his speech, how kind his look, how like a touch of almightiness the out-putting of his hand! We need such men in society. We can do without the Pharisee: we cannot do without the publican"s prayer.Who distresses us? God. Who comes in the night-time and takes away from us everything we have in the house? God. Who turns our purposes upside down, and blows them away like smoke in a high wind? God. It is the Lord; let him do what seemeth good in his sight. But "take not thy Holy Spirit from us." That is the only withdrawment that can make a man for ever poor. If we imagine that this world is a complete little place in itself, having four corners of its own, and that within those four corners the game or trick of life begins, continues, and ends, then it will be impossible for us to be other than downcast, moping, melancholy; but if we believe that this little earth is part of a great household of worlds, that there are filaments connecting all the spaces with one centre, ligaments of light and most sensitive, though invisible life, binding into one unity the whole scheme and purpose of God, then we shall have a sky over our earth, a sky with a sovereign sun all day, and stars struggling to tell us their secret music by night. What is the kind of world we live in? Is it a world of God"s forming or a world of our own imagining? Are the stars held by a hand equal to the occasion, or may they at any moment fall down and crush the under worlds? Let us live in a universe that is centralised by the throne of the living God, and then whatever happens will be to our profit, not immediately and visibly always, but in the end invariably and constantly. Let all history start up from its grave and declare this with thunder voice, if it fall back again into its sleep. Such a testimony will awaken the world and cheer the Church. Let it be known then, now and evermore, that it is the Lord that allows his prophets to go to prison, that sits and looks at gaolers locking them up, and that comes down at the right moment to liberate them and give their word boundless enlargement.On what conditions does the Lord grant fuller revelations of himself? The answer is in the third verse:—"Call unto me, and I will answer thee, and show thee great and mighty things, which thou knowest not." ( Jeremiah 33:3)He is able to do exceeding abundantly above all that we ask or think. The condition Isaiah , "Call unto me": recognise my existence, rely upon me, lift up thy voice in prayer, pray without ceasing; do not pray to thyself, for thou art an empty fountain, but pray to me, for it is in answer to prayer that I enlarge and brighten my revelations to mankind. What is this calling unto God? Is it a verbal exercise? Is it a mere act of exclamation? Nothing can be further from the meaning. It is a call that issues from the heart; it is the call of need, it is the cry of pain, it is the agony of desire, it is enclosure with God in profound and loving communion. If we have received no answers, it is because we have offered no prayers. "Ye have not because ye ask not, or because ye ask amiss,"—you have been praying obliquely instead of directly; you have been vexing yourselves with circumlocution when your words

9

ought to have been direct appeals, sharp, short, urgent appeals to Heaven: to such appeals God sends down richness of dew, wealth of blessing, morning brighter than noonday. God will show his people "great and mighty things." For "mighty" the margin reads "hidden": the change is not for the better. "Great and mighty things": when does God show his children little and impotent visions? The words great and mighty, noble and glorious, belong to the administration of God. There is nothing little. The bird in the heavens upon its trembling wing is only little to us, it is not little to God. He counts the drops of dew, he puts our tears into his bottle, he numbers our sighs, and as for our groans, he distinguishes one from the other; these are not little things to him, they are only little to our ignorance, and folly, and superficiality. We have betaken ourselves to the foolish exercise of measuring things, and setting them down in inches and in feet, in furlongs and in acres, in leagues and in miles; but God looks at souls, faces, lives, destinies, and the least child in the world he rocks to sleep, and wakes in the morning, as if he had not else to do; it is the stoop of Fatherhood, it is the mystery of the Cross. As to these continual Revelation , they ought to be possible. God is infinite and eternal, man is finite and transient in all his earthly relationships; it would be strange if God had told man everything he has to tell him, it would be the miracle of miracles that God had exhausted himself in one effort, it would be incredible that the eternal God had crushed into the moment which we call time every thought that makes him God. Greater things than these shall ye do; when Hebrews , the Paraclete, is come, he will guide you into all truth; grow in grace, and in the knowledge of our Lord Jesus Christ; add to your faith, until you scaffold yourselves up into brotherly love and charity, for from that pinnacle the next step is right into heaven.There is a sense in which revelation is final, and there is also a sense in which revelation is progressive. The root is final, viewed from one point, and yet it is ever increasing, viewed from another. What flowers there are by intermixture and inter-blending; what colours yet lie to be discovered by the eyes of art; what mysteries there are even in occasions and instances which we think are exhausted. There is an originality of combination, as well as an originality of creation. He who can readapt Isaiah , in a sense, a creator. That is what is left for human genius under divine direction to do—not to write a new Bible, not to build a new Golgotha, but to search into hidden meanings and seize the vaster aspects and larger implications of facts, that they may become helpers to a truer conception of the majesty and love of God. Enlarging Revelation , in this sense, is essential to the continued vitality and power of the Church. When the Church becomes a mechanical repeater of its own dogmas it ceases to have power. There is a genius of absorption, there is an inspiration which belongs to the appropriation of commonplaces, and a turning of these commonplaces into the very bread and water of life. Herein the Bible stands apart from all other books. It can be read many times, and at the close of the last perusal it asks the guests to come again, for the feast has but begun. There are men to whom no revelation can be granted; there are rooms in our dwelling-places the sun cannot get at. The sun is larger than any house we can build, yet the smallest building we can put up may shut out the sun. An eyelid can exclude the noontide. The question Isaiah , Are we in need of further revelation? Do we call for it? We may call for it

10

speculatively, and no answer will be given; we may ask for it for the sake of mere intellectual delectation, and the heavens will be dumb and frowning: but if we try to outgrow God, then we shall know what God is in reality; he challenges the sacred rivalry, he appeals to our emulation to follow him and study him, and try to comprehend him; and then how like a horizon he Isaiah , for we think we can touch him in yonder top, but having climbed the steep the horizon is still beyond. To cleverness God has nothing to say; to vanity he is scornfully inhospitable; but to the broken heart, to the contrite spirit and the willing mind, to filial, tender, devout obedience, he will give himself in infinite and continual donation: "To this man will I look, for I see my own image in him, my own purpose is vitalised in his experience—the man who is of a humble and contrite heart, and who trembleth at my word, not in servility, but in rapture and wonder at its grandeur and tenderness."Why does God hide his face? Will he tell us the explanation of the cloud in which his countenance is enveloped? Even this condescension shall not be larger than the love of God. In this very paragraph God tells the reason why he hides his face. It is the unchangeable reason. This moral action that proceeds through the Bible never changes. Men can wrestle with the history of the Bible, and prove their futile cleverness in the rearrangement of things which need not be Revelation -arranged; but they find everywhere that the knife of criticism comes upon the nerve of immoral purpose; and there, if criticism be reverent, it begins to pray. What is the Lord"s account of his having retired from his people, and from the city of his choice?"For all whose wickedness I have hid my face from this city" ( Jeremiah 33:5).Nothing but wickedness can drive him away. He never left any man"s house, saying, This place is too poor for me; he never gave up any blind Prayer of Manasseh , saying, I only enjoy the companionship of those who can behold and admire the wonders of nature; he never dropped a little child because it was too heavy a burden for him to carry; he never abandoned the sick-chamber because he loved sunnier places, where flowers bloomed and birds sang. He would never partake of the meal of wickedness, he would never sup with the devil. Here comes the greatest cloud of mystery that ever settled upon human life. Here it would be easy to be indignant, reproachful, and disastrously critical upon one another; but let the strongest man forbear, let the mightiest brother amongst us prove his brotherhood by his forbearance; let those who are little and mean use their critical hatchets—presently, blessed be God, they will lop off their own hands. Every man must enter into this cloud, and find his own confession-chamber within its darkness. Have I been wicked? After what manner has my wickedness run? Have I been unjust, oppressive, untrue, selfish? Have I turned away from God secretly whilst yet spreading still more broadly to the public gaze the banner of a nominal profession? Have I kept back the wages from the hireling? Am I carrying money to which I have no right in honesty? Have I been indolent, unfaithful, dishonourable? Have I kept the word of promise to the ear, and broken it to the heart? Why this darkness? Why

11

this cloud that will not lift? Why these eyes that cannot see? Why this hell-pool that bubbles at my feet? God be merciful to me a sinner!Do not let us reproach one another. You can see where I might have been wise: perhaps, in some moment of more or less unconscious vanity, I may imagine I can see where you might have been wise. We need no such criticism. It is the play of bad men; it is the trick of wicked spirits. Every man knows his own heart, and is carrying a burden of sin, and has to put up with a spectre that looks at him through the darkness of night. Let him that is without sin cast the first stone; let him that thinketh he standeth take heed lest he fall. We have seen many such fall, and no man has pitied the critic when he fell. But will God be overthrown by wickedness? Never! "Where sin aboundeth, grace doth much more abound." Grammar cannot explain that text; you cannot parse it into its true significance; the heart must feel it by a sudden inspiration. God"s "much more" is a line that angels cannot measure. We must forecast the future as God sees it. There are prophecies in the New Testament as well as in the Old, and all these prophecies set Christ upon the uppermost seat. The outlook of the New Testament is an outlook of brightness for the nations. They shall come from the east and from the west, from the north and from the south, and shall sit down in the kingdom of God; all nations shall call the Redeemer blessed; he shall reign till he hath put all enemies under his feet; the last enemy that shall be destroyed is Death. None rose in the old dispensation to struggle with that monster; he was accepted as a necessity, his action had been reduced to a law of nature: but the Lion of the tribe of Judah will wrestle with Death and overthrow him. The last enemy that shall be destroyed is Death; he shall be dashed to pieces like a potter"s vessel. So wickedness shall not overbear and destroy the goodness of God. The Lord Jesus Christ has undertaken to deal with sin. He fights sin with a Cross, he fights death with death, but with death that involves resurrection. Viewed in one aspect, the history of the world is the history of a tragedy; the catastrophe of it is a pit and a second death: but viewed from the Cross of Christ, life leads to life, and the higher life to life higher still, and the highest life dies into immortality. Take great views of God"s government; do not be puzzled and persecuted by changing details, but get such a grasp of life as will enable you to command details into life, each occupying its own point in an infinite series; and through that process you will find rest, dawning heaven, assured immortality.Will God undertake to pass from wickedness to goodness? Can he work any miracles here? Why, it is within the darkness of wickedness that God works his greatest miracles."Behold, I will bring it health and cure, and I will cure them, and will reveal unto them the abundance of peace and truth" ( Jeremiah 33:6).There are no greater words in all human language than "health," "cure," "peace," "truth." There is nothing here about gem and gold and stones hiding the shadows of night within the glories of midday; but here is health, here is cure, here is peace, here is truth, and these are the gifts of God. "I will bring it." He is as a man who has

12

gone to bring something for the comfort of his household. There is no figure suggestive of humility that God does not adopt to represent the action of his omniscience, the condescension of his pity. This is a sovereign Acts , this is the mystery of grace, this is the kingdom of God, that the King himself should serve, should go on an errand to bring health, and cure, and peace, and truth. This is the voice of the Son of God: I go to prepare a place for you; I go to prepare, to make ready against the time of your coming: and, see, if there be aught wrong in the house, the blame will be mine; if there be aught wanting in the palace, blame me: I go to prepare a place for you; if the roof be not tempest-proof, blame me for the destroying flood; if there be not light enough in the palace, blame me for not making sufficient arrangements for the flooding of the house with glory; if the pillow of your rest has a thorn in it, charge the existence of that thorn upon my cruelty: I go to prepare a place for you, and if I go away I will come again and receive you unto myself; that where I Amos , there may ye be also. God will "bring," Christ will "prepare," the Holy Spirit will "lead," and thus the whole Trinity may be said to be engaged in the service of man.A grand evangelical declaration succeeds and closes this preliminary statement:—"And 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" ( Jeremiah 33:8).PETT, "Verses 1-3To A Doubting And Troubled Jeremiah YHWH Promises To Reveal The Glorious But Seemingly Impossible Future, Which Will Be Brought About By His Creative Power Following The Current Storm (Jeremiah 33:1-3).Jeremiah 33:1‘Moreover the word of YHWH came to Jeremiah the second time, while he was yet shut up in the court of the guard, saying,’The need for a ‘second word’ suggests that YHWH is aware of Jeremiah’s confusion as the siege gets even more severe. Situated as he was he had had plenty of time to puzzle over what appeared to be an impossible situation. Who had ever heard of a nation being destroyed and exiled from its land, only to be restored in all its former grandeur?PETT, "Verses 1-26Sub-Part B. YHWH Promises The Restoration Of The Davidic Monarchy And The Levitical Priesthood (Jeremiah 33:1-26).The passage commences with, ‘Moreover the word of YHWH came to Jeremiah the

13

second time --’, as it had the first (Jeremiah 32:1). Despite the fact of the devastation that is shortly to come on besieged Jerusalem, YHWH promises to Jeremiah that one day He will restore His people, settle them securely in the land, and will restore the Davidic kingship and the Levitical priesthood in accordance with His covenants made with them (Jeremiah 33:1-26).The initial promise to show these things to Jeremiah suggests that in his prison in the court of the guard, with news coming to him of the city’s sufferings under the siege, he was struggling in his soul concerning the situation, and trying to come to terms with what was involved in all that YHWH had said. YHWH thus comes to give certainty to His loyal servant, the certainty that he seeks.The passage is divided up by divisional markers:· The first part is divided up by ‘Thus says YHWH --.’ Jeremiah 33:2; Jeremiah 33:10; Jeremiah 33:12.· The second part commences with ‘Behold the days are coming --’ (Jeremiah 33:14, compare Jeremiah 31:27; Jeremiah 31:31; Jeremiah 31:38), and is then divided up by ‘in those days’ (Jeremiah 33:15-16), ‘and thus says YHWH’ (Jeremiah 33:16), ‘and the word of YHWH came to Jeremiah saying, -- thus says YHWH’ (Jeremiah 33:19-20 a; 23, 25a).

BI 11-9, "While Jeremiah was still in confinement in the court of the prison belonging to the palace (see Jer_32:2), the word of the Lord came to him the second time. This word of God is attached by שנית to the promise of Jer 32. It followed, too, not long, perhaps, after the other, which it further serves to confirm. - After the command to call on Him, that He might make known to him great and hidden things (Jer_33:2, Jer_33:3), the Lord announces that, although Jerusalem shall be destroyed by the Chaldeans, He shall yet restore it, bring back the captives of Judah and Israel, purify the city from its iniquities, and make it the glory and praise of all the people of the earth (Jer_33:4-9), so that in it and in the whole land joy will again prevail (Jer_33:10-13). Then the Lord promises the restoration of the kingdom through the righteous sprout of David - of the priesthood, too, and sacrificial worship (Jer_33:14-18); He promises also the everlasting duration of these two ordinances of grace (Jer_33:19-22), because His covenant with the seed of Jacob and David shall be as enduring as the natural ordinance of day and night, and the laws of heaven and earth (Jer_33:23-26). - The promises thus fall into two parts. First, there is proclaimed the restoration of the people and kingdom to a new and glorious state of prosperity (Jer_33:4-13); then the re-establishment of the monarchy and the priesthood to a new and permanent condition (Jer_33:14-26). In the first part, the promise given in Jer_32:36-44 is further carried out; in the second, the future form of the kingdom is more plainly depicted.

14

2 “This is what the Lord says, he who made the earth, the Lord who formed it and established it—the Lord is his name:

BARNES, "Or, Thus saith Yahweh the doer of it, Yahweh who formeth it, that He may establish it, Yahweh is His name. The word “it” means whatsoever Yahweh wills.

CLARKE, "Thus saith the Lord the Maker thereof - .osah, the doer of it עשהThat is, he who is to perform that which he is now about to promise.

Thus translated by Dahler. -Voici ce que dit l’Eternel, qui fait ce qu’il a dit. -

“Thus saith the Lord, who doth that which he hath said.”The word Jehovah, not Lord, should be used in all such places as this.

GILL, "Thus saith the Lord, the Maker thereof,.... The Syriac version is, "that made thee"; the prophet. The Septuagint and Arabic versions are, "the Maker of the earth"; see Jer_32:17. Kimchi interprets it of Jerusalem; rather it is to be understood of the New Jerusalem, or church of God in Gospel times. Jarchi seems to understand it of this prophecy or promise, and so others; the promise of restoring and rebuilding Jerusalem; which, if taken of the church of God, may be admitted; the Lord that formed it, to establish it; who drew the scheme and model of this spiritual building, his church, in his eternal mind, and resolved upon its stability and glory; who forms it, and everyone in it, for himself, and for his praise, in order to establish it in the world; as it will be more especially in the latter day: we often read of the Lord's establishing his church and people in the world, Psa_48:8; the Lord is his name; Jehovah, the self-existing Being, the Being of beings; who is able to perform whatever he undertakes, and so is equal to this work, of settling and establishing his interest.

HENRY, "II. The prophecy itself. A great deal of comfort is wrapped up in it for the relief of the captives, to keep them from sinking into despair. Observe,

15

1. Who it is that secures this comfort to them (Jer_33:2): It is the Lord, the maker thereof, the Lord that framed it, He is the maker and former of heaven and earth, and therefore has all power in his hands; so it refers to Jeremiah's prayer, Jer_32:17. He is the maker and former of Jerusalem, of Zion, built them at first, and therefore can rebuild them - built them for his own praise, and therefore will. He formed it, to establish it, and therefore it shall be established till those things be introduced which cannot be shaken, but shall remain for ever. He is the maker and former of this promise; he has laid the scheme for Jerusalem's restoration, and he that has formed it will establish it, he that has made the promise will make it good; for Jehovah is his name, a God giving being to his promises by the performance of them, and when he does this he is known by that name (Exo_6:3), a perfecting God. When the heavens and the earth were finished, then, and not till then, the creator is called Jehovah, Gen_2:4.JAMISON, "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 (Jer_32:44) [Calvin]. Rather, “that formed,” that is, moulds His purpose into due shape for execution (Isa_37:26).Lord ... his name — (Exo_3:14, Exo_3:15).K&D, "Introduction. - Jer_33:2. "Thus saith Jahveh who makes it, Jahveh who

forms it in order to establish it, Jahveh is His name: Jer_33:3. Call on me and I will answer thee, and tell thee great and hidden things which thou knowest not." The reference of the suffixes in תה ,עשה הכינה and ,א is evident from the contents of the propositions: the Lord does what He says, and forms what He wants to make, in order to accomplish it, i.e., He completes what He has spoken and determined on. יצר, to frame, namely, in the mind, as if to think out, just as in Jer_18:11 : the expression is parallel with חשב; in this sense also we find Isa_46:11. הכין, to establish, realize what has been determined on, prepare, is also found in Isa_9:6; Isa_40:20, but more frequently in Jeremiah (Jer_10:12; Jer_51:12, Jer_51:15), and pretty often in the Old Testament generally. On the phrase "Jahveh is His name," cf. Jer_31:35. The idea contained in Jer_33:2 reminds us of similar expressions of Isaiah, as in Isa_22:11; Isa_37:26; Isa_46:11, etc.; but this similarity offers no foundation for the doubts of Movers and Hitzig regarding the genuineness of this verse. The same holds as regards Jer_33:3. The first proposition occurs frequently in the Psalms, e.g., Jer_4:4; Jer_28:1; Jer_30:9, also in Jer_7:27; Jer_11:14; but קתא with אל is unusual in Isaiah. The words ת בצר לא are certainly an imitation of ת נצר ולא Isa_48:6; but they are modified, in the ,ידעתםmanner peculiar to Jeremiah, by the change of נצרות into בצרות. The combination ת גדל ת ובצר noit is elsewhere used only of the strong cities of the Canaanites, Deu_1:28; Deu_9:1; Jos_14:12, cf. Num_13:28; here ת בצר is transferred to things which lie beyond the limits of human power to discover, and become known to men only through divine revelation. There is no good reason for Ewald's change of בצרות in accordance with Isa_48:6. - On the contents of these verses Hengstenberg remarks: "It may seem strange that, though in the opening part the prophet is promised a revelation of greater, unknown things, for which he is to call on God, yet the succeeding announcement

16

contains scarcely anything remarkable or peculiar." Graf also adds the remark of Hitzig, that the command to pray, addressed to Jeremiah, cannot have the effect of keeping us from the conclusion that the verses are an addition by a later hand. Nägelsbach replies that the mode of expression presents nothing specially unlike Jeremiah, and that what is most calculated to give the impression of being unlike Jeremiah's, namely, this introduction in itself, and especially the peculiar turn of Jer_33:3, "Call unto me," etc., is occasioned by the prayer of the prophet, Jer_32:16-25. To this prayer the prophet had received an answer, Jer_32:36-44; but he is here admonished to approach the Lord more frequently with such a request. The God who has the power to execute as well as make decrees is quite prepared to give him an insight into His great thoughts regarding the future; and of this a proof is at once given. Thus, Jer_33:1-3 must be viewed as the connecting link between Jer 32; 33.Yet these remarks are not sufficient to silence the objections set forth against the genuineness of Jer_33:2, Jer_33:3; for the specializing title of our chapter, in Jer_33:1, is opposed to the close connection which Nägelsbach maintains between Jer 32; 33. The fact that, in Jer 32, Jeremiah addresses the Lord in prayer for further revelation regarding the purchase of the field, as commanded, and that he receives the information he desired regarding it, gives no occasion for warning to the prophet, to betake himself more frequently to God for disclosures regarding His purposes of salvation. And Nägelsbach has quite evaded the objection that Jeremiah does not obey the injunction. Moreover, the succeeding revelation made in vv. 4-26 is not of the nature of a "proof," for it does not contain a single great leading feature in God's purposes as regards the future. - Hengstenberg also points out the difficulty, "that the Scripture everywhere refuses to recognise a dead knowledge as true knowledge, and that the hope of restoration has an obstacle in the natural man, who strives to obscure and to extinguish it; that, consequently, the promise of restoration is always new, and the word of God always great and grand;" but what he adduces for the solution of the difficulty contained in the command, "Call on me, and I will show thee great and unknown things," is insufficient for his purpose. The objection which expositors have taken to these verses

has arisen from an improper application of them; the words קרא אלי have been understood as referring to the request that God should give some revelation regarding the future, or His purposes of deliverance, and ענה as referring to the communication of His purposes for increasing our knowledge of them. But "to call on God" rather signifies to pray to God, i.e., to beseech Him for protection, or help, or deliverance in time of need, cf. Psa_3:5; Psa_28:1; Psa_30:9; Psa_55:17, etc.; and to "answer" is the reply of God made when He actually vouchsafes the aid sought for; cf. e.g., Psa_55:17, "I call on God, and Jahveh answers me (saves me);" Psa_4:2, Psa_4:4; Psa_18:7; Psa_27:7, etc. Consequently, also, "to make known" (הגיד) is no mere communication of knowledge regarding great and unknown things, no mere letting them be known, but a making known by deeds. The words עשה and צר י תה ascribed to the Lord, suggest and ,אrequire that the words should be thus understood. With the incorrect reference of these words to knowing and making known there is connected the further error, that the command, "Call unto me," is directed to the person of the prophet, and gives an admonition for his behaviour towards God, for which the text affords on foundation whatever; for it does not run: "Thus saith Jahveh to me" (אלי), and the insertion of this אלי is unwarranted, and inconsistent with the use of כי which introduces the announcement. Hitzig, Graf, and others have passed by this כי without remark; and

17

what Nägelsbach says about it is connected with his view, already refuted, as to the essential unity of Jer 32; 33. Lastly, Ewald has enclosed Jer_33:3 within parentheses, and considers that the introductory formula of Jer_33:2 is resumed in Jer_33:4 : "Yea, thus saith Jahveh." This is a conclusion hastily formed by one who is in difficulty, for Jer_33:3 has not the nature of a parenthesis. If we allow the arbitrary addition "to me" after the words, "Thus saith the Lord," Jer_33:2, and if we take the words in their simplest sense - the invocation of the Lord as a call to God for help in need - then Jer_33:2, Jer_33:3 do not contain a mere prelude to the revelation which follows, but an exhortation to the people to betake themselves to the Lord their God in their calamity, when He will make known to them things unattainable by human discernment; for (כי, Jer_33:4) He announces, in reference to the ruined houses of the city, that He will repair their injuries.

CALVIN, "But before God promised anything respecting the return of the people, he strengthened the mind of the Prophet by a preface, and also encouraged and animated the godly to entertain good hope. The preface is, that God created and formed Jerusalem There was, then, no doubt but he would at length rescue it from the hands of enemies; nay, that he would raise it up even from hell itself. To prove this, he says that he is Jehovah We hence see why the Prophet, before he recited the promise, honored God with magnificent titles. But it is doubtful whether the past or the present time is to be understood, when it is said, Jehovah the maker of it, Jehovah the former of it; for either would be suitable, — that is, that God at the beginning built Jerusalem and was its founder, or that he had purposed again to create and form it anew. If the past time be taken, then the meaning is, that the city, which had been built by God, could not possibly perish, because his will was that it should remain perpetually. And the same sentiment often occurs in the Prophets, and also in the Psalms. For it was God’s design to be regarded as the founder of Jerusalem, in order that he might distinguish it from all other cities of the world. We know that there is nothing under the sun perpetual, for the whole world is subject to various changes; nay,“the fashion of this world,” as Paul says, “passeth away.”(1 Corinthians 7:31)As, then, changes so various take place in all cities, God, by a singular privilege, exempted Jerusalem from this common lot; and hence the Prophet truly and wisely concludes, that the ruin of the city would not be perpetual, because God had formed it. And hence its future restitution is sufficiently proved.But if any one prefers the present time, then the meaning would be, that he who had resolved to create and form Jerusalem is Jehovah, the God of hosts: no one then can hinder his work. As this sense is not unsuitable, I do not reject it, though I follow the former. We must, at the same time, bear in mind this principle, — that restoration is promised to the Jews, because Jerusalem had been, as it were, chosen by God, so that he took it under his care and protection, so as to preserve it perpetually.

18

Whether then we take the words to be in the past or present time, that God is the creator and former of Jerusalem, we see that the promise of deliverance is founded on the mercy of God, even because he had cliosen Jerusalem for his own habitation, according to what is in the Psalms,“His foundations are on the holy mountains.” (Psalms 87:1)And there, also, the pronoun is used instead of God’s name, as here instead of the city’s name, Thus saith Jehovah, who has created it, who has formed it, that he might establish it Here Jerusalem is not named; but the narrative is much more emphatical than if it was expressed, as also in the place we have just quoted, the word God is not given, nor the word Church, if I mistake not, in the 37th chapter of Isaiah (Isaiah 37:0). When the Prophet says,“His foundations are on the holy mountains,”there is no doubt but that the word God is to be understood, though not expressed. So here, when speaking of the city, he says that Jehovah formed it, or will form it. (86)He adds, Jehovah is his name Here he exalts the power of God, that the Jews might not set up against him what otherwise might have terrified them, and, as it were, reduced them to a lifeless state, and caused them wholly to faint away. He, therefore, sets before their eyes the power of God, as though he had said, that there would be no obstacle which could delay God’s work, for he had resolved to form and create anew his own city after its demolition; it is, in a word, the same as though he had bidden the people to turn their eyes and all their thoughts to God, to consider his immeasurable power, and so to entertain hope, and thus to look down, as it were, from on high on all the impediments which might have otherwise wholly weakened their confidence.Thus saith Jehovah, — Made it hath Jehovah, Having formed it in order to establish it; Jehovah is his name.That the city is meant cannot be disputed, as the word itself is introduced in the 4th verse (Jeremiah 33:4), and at the end of the 5th verse. In the Sept. it is land, “who makes the land,” and in the Syr., “who made thee:” both which are no doubt wrong. — Ed. TRAPP, "Jeremiah 33:2 Thus saith the LORD the maker thereof, the LORD that formed it, to establish it; the LORD [is] his name;Ver. 2. Thus saith the Lord the maker thereof.] i.e., Of the promise of restoration. [Jeremiah 32:41-44] Or of Jerusalem, which he is said to make in the sense that he "made Moses and Aaron," that is, "advanced" them. {1 Samuel 12:6, marg.}

19

The Lord is his name.] Jehovah the essentiator, who giveth being to all things, and particularly to his word.PETT, "Jeremiah 33:2“Thus says YHWH who does it, YHWH who forms it to establish it; YHWH is his name,”YHWH, however, assures him that He is easily able to produce something out of what appears to be nothing, for He is the one who ‘does things’, and then ‘fashions them’ (as He had at creation), with a view to finally establishing them. And this is so because His Name is ‘YHWH’, the One Who ‘will be whatever He wants to be’, and ‘causes to be whatever He wants to cause to be’. (Depending on the pointing both meanings are contained within the Name YHWH).

3 ‘Call to me and I will answer you and tell you great and unsearchable things you do not know.’

BARNES, "Mighty things - Or, as in the margin. The words are probably a quotation from Isa_48:6.

CLARKE, "Call unto eve, and I will answer thee - To me alone it belongs to reveal what is future; and the stupendous things which are now coming are known only to myself. These idolaters go to their gods to get information relative to the issue of the present commotions; but there is no light in them. Ask thou, O Jeremiah, and I will tell thee the great and mighty things which even thou knowest not.GILL, "Call unto me, and I will answer thee,.... This is spoken not to Jerusalem, and the inhabitants of it; but to the prophet, encouraging him to seek the Lord by prayer, promising an answer to him. So the Targum, "pray before me, and I will receive thy prayer:'' and show thee great and mighty things; or, "fortified ones" (p); which are like fortified cities, that cannot easily be come at, unless the gates are opened to enter into; and designs such as are difficult of understanding, which exceed human belief, and which reason cannot comprehend and take in; and such are the great things of the Gospel. Some copies read it, "things reserved" (q); as the Targum; and so Jarchi, who

20

interprets it of things future, of things reserved in the heart of God, and which he purposed to do; and very rightly: which thou knowest not; until revealed; and from hence it appears, that by these great and hidden things are not meant the destruction of Jerusalem, and the seventy years' captivity, and return from that, things which Jeremiah had been made acquainted with time after time, and had prophesied of them; but spiritual blessings hereafter mentioned, some of which the deliverance from Babylon were typical of Ben Melech interprets these of comforts great and strong.

HENRY, " How this comfort must be obtained and fetched in - by prayer (Jer_33:3): Call upon me, and I will answer them. The prophet, having received some intimations of this kind, must be humbly earnest with God for further discoveries of his kind intentions. He had prayed (Jer_32:16), but he must pray again. Note, Those that expect to receive comforts from God must continue instant in prayer. We must call upon him, and then he will answer us. Christ himself must ask, and it shall be given him, Psa_2:8. I will show thee great and mighty things (give thee a clear and full prospect of them), hidden things, which, though in part discovered already, yet thou knowest not, thou canst not understand or give credit to. Or this may refer not only to the prediction of these things which Jeremiah, if he desire it, shall be favoured with, but to the performance of the things themselves which the people of God, encouraged by this prediction, must pray for. Note, Promises are given, not to supersede, but to quicken and encourage prayer. See Eze_36:37.

JAMISON, "Call ... I will answer — (Jer_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, Psa_132:17; Isa_62:6, Isa_62:7).

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.

SBC, "I. Jehovah, our God, has access to us everywhere.II. Jehovah, our God, can speak to us whenever He pleases, and He does speak to us.III. God wills to be prayed unto; to be asked to give that which we desire and need.IV. God pledges Himself to answer prayer.V. God promises to exceed all we can ask or think.S. Martin, Comfort in Trouble, p. 161.

CALVIN, "He afterwards adds, Cry to me, and I will answer thee, and I will 21

announce to thee things magnificent and recondite, which thou hast not known It was not so much for the sake of the Prophet as of others that this was said. For the Prophet, no doubt, had earnestly prayed, and his prison must have inflamed his ardor, so as to intercede constantly with God. God then does not here reprove his torpor or his sloth by saying, Cry to me; but as I have said, the word is so directed to the Prophet, that God excites all the godly to pray. There is indeed here an implied reproof, as though he had said that it was their fault that God did not cheer their minds with a joyful and happy message, for they had closed the door against themselves, so as to prevent God from offering them that comfort which they yet especially wished; but men, while they expect God to be propitious to them, do not yet give entrance to his grace, because they bolt up, as it were, their hearts with unbelief. We hence see why it was said, Cry to me, and I will answer theeBut this passage ought especially to be noticed; for we may hence conclude, that whenever we pine away in sorrow, or are worn out by affliction, it is our own fault, because we are tardy and slow to pray: for every one who cries acknowledges that God is always nigh, as he promises in the Psalms, to those who truly call on him. That we are then sometimes worn out with long grief, and no comfort given to us, this happens, let us know, through our neglect and sloth, because we cry not to God, who is ever ready to answer us, as he here promises.And he says, I will declare to thee great things, and of hidden things thou knowest not So are the words literally; but they cannot be thus suitably rendered: then we may read, “and things hidden which thou knowest not,” or, “I will make thee acquainted with hidden things which are unknown to thee.” It may, however, be asked, why God called those things hidden, of which Jeremiah had already prophesied? The answer is obvious, — that they had, as it were, made void all the promises of God, and the holy man might, have been even confounded, when he saw that God’s favor was thus rejected; for it was reasonable to conclude, that as the people obstinately rejected the hope of deliverance, it was all over with them, and that their condition was, as it were, hopeless. We hence see that those things are often hidden to us which God has again and again made known to us; for either they do not immediately penetrate into our minds, or the memory of them is extinguished, or faith is not so vigorous in us as it ought to be, or we are disturbed and confounded by obstacles thrown in our way. COKE, "Jeremiah 33:3. Call unto me— The spirit of prophesy commonly came upon the prophets in such a manner that they could not resist its impressions. At other times they prayed for, they earnestly requested, the influence of the Spirit: Daniel intreated the Lord to give him the explanation of his visions. See Daniel 9:2-4; Daniel 10:3-11. Houbigant reads it, Inquire of me, and I will answer thee. TRAPP, "Jeremiah 33:3 Call unto me, and I will answer thee, and shew thee great and mighty things, which thou knowest not.Ver. 3. Call unto me, and I will answer thee.] Thou hast a promise, and I will

22

perform it; but so as that thou Jeremiah, and such as thou art, Daniel, Ezekiel, Nehemiah, &c., pray over the promise. The angel told Daniel he came for his prayer’s sake. [Jeremiah 10:12]And show thee great and mighty things.] Or, Abstruse and reserved things. God’s praying people get to know much of his mind above others; like as John, by weeping, got the book opened; and Daniel, by prayer, had the king’s secret revealed unto him in a night vision. [Daniel 2:18-19] Bene orasse, est bene studuisse, said Luther; who, because he had much communion with God by prayer, so holy truths were daily more and more made known unto him, he knew not how nor which way, as himself said.SIMEON, "THE IMPORTANCE OF PRAYERJeremiah 33:3. Call unto me, and I will answer thee, and shew thee great and mighty things, which thou knowest not.IT is curious to observe in what different estimation the same persons are held by their fellow-creatures and by God. We may certainly be allowed to say, that there was not, at the time referred to in our text, a more holy person upon earth than Jeremiah; yet by his countrymen was he held in such abhorrence, as to be deemed worthy only of imprisonment and death. God, on the contrary, honoured him with the highest tokens of his regard. As a friend (so to speak), he repeatedly visited him in prison; he encouraged him to inquire into his most secret counsels, and confided to him the most stupendous mysteries both of his providence and grace.We need not however confine our attention to Jeremiah: for the words, though primarily addressed to him, may well be applied to all who suffer for righteousness’ sake, and to all who are truly devoted to their God. In this view, they accord with many other passages of Scripture; and contain a most important truth, namely, that prayer is the necessary and effectual moans of obtaining divine knowledge.I. It is necessary—God is always represented as the fountain of light and truth—[He is “the Father of lights:” and whatever light there is in the whole creation, it is all derived from him. There are indeed amongst us stars of greater and smaller magnitude; but all in themselves are opaque, and destitute of any native lustre: they shine only by a borrowed light, and are glorious only in proportion as they reflect a greater or less portion of Jehovah’s beams. Even whore their knowledge is only in arts and sciences, it must be traced to God as its author; much more must it be so, when it pertains to things which the natural man is not able to receive. “In the hearts of all that are wise-hearted, I have put wisdom [Note: Exodus 31:3; Exodus 31:6.].”]

23

Those who would obtain knowledge from him must seek it by prayer—[This is God’s command. He needs not indeed to be prevailed upon by our solicitations, as though he were of himself averse to grant us his blessings; but still it is our duty to pray unto him; and he teaches us to expect his blessings only in the discharge of this duty: “Ask, and ye shall have; seek, and ye shall find:” “If any man luck wisdom, let him ask of God; and it shall be given him.” We are far from saying that prayer is the only mean of obtaining knowledge; for we must read, and meditate, and search after truth, as much as if all depended on our own unaided exertions: but we say, that our exertions without prayer will be of no avail: we must “search for knowledge, as for hid treasures;” but we must also “cry after it, and lift up our voice for understanding:” when we combine the two, “then shall we find the knowledge of God: for the Lord giveth wisdom; out of his mouth cometh knowledge and understanding [Note: Proverbs 2:1-6.].”]Nor is this an arbitrary, but a wise and gracious appointment—[By this means our hearts are prepared for the reception of divine knowledge. If we could obtain it purely by our own study, we should pride ourselves in it, as having made ourselves to differ from those around us: but when we have been made sensible that it is God alone who “openeth the eyes of the understanding,” we learn to acknowledge him in our gifts, and to humble ourselves in proportion to the benefits we have received at his hands. We are stirred up also to improve our knowledge as a talent committed to us, and to diffuse, for the benefit of others, the light with which God has irradiated us.]As all are invited to ask, so every prayer shall be heard and answered.II. It shall be effectual—The things which God shewed to Jeremiah, related, not merely to the return of the Jews from Babylon, but to Christ and his spiritual kingdom [Note: ver. 14–16.]: and, respecting Christ, “he will shew great and mighty things unto all that ask him.”1. To the ignorant—[Little do the world imagine what great and glorious things are known to those whom they despise; things “which prophets and kings in vain desired to see” and “which angles themselves desire to look into.” It is possible enough that the truths themselves, as a system, may be known to the ungodly: but, in their use, their excellence, their importance, they are known to those only who are taught of God. To these God has revealed the source and depth of their own depravity; the suitableness and sufficiency of Christ’s atonement; the fulness of grace that is treasured up in him; and the blessedness of all those who experience his salvation. These things, “great and mighty” as they are, are brought to their minds “with power, and in the Holy Ghost, and in much assurance:” and, by the revelation of

24

them to their souls, they are “made wise unto salvation.”]2. To the enlightened—[It is not at first only that “God brings us into marvellous light:” there is, in the spiritual, as well as the natural world, a progress from the glimmering of the early dawn to the splendour of the noon-day sun. Job had known much of God by the hearing of the ear; but far more when he could say, “Now mine eye seeth thee.” And Moses had bright discoveries of Jehovah on various occasions; but brighter far, when God was pleased to “proclaim to him his name,” and “make all his glory pass before his eyes.” Thus, however advanced the believer may be in knowledge and in grace, there are in God, and in the wonders of his redeeming love, heights and depths and lengths and breadths, of which he has yet no adequate conception. Not that any fresh truths shall be revealed to him, much less any which are not contained in the Holy Scriptures: but the same truths shall be applied to his soul with a clearness and energy vastly surpassing any thing he has before experienced, provided he give himself unto prayer, and wait upon God for the teachings of his Spirit: “The light of the moon shall be to him as the light of the sun; and the light of the sun seven-fold, as the light of seven days [Note: Isaiah 30:26.].”]We shall conclude this subject with a word,1. Of reproof—[Scarcely any subject is so reprobated by ungodly men, as this. They consider the influences of the Holy Spirit as chimerical; and all expectation of answers to prayer, as enthusiastic and absurd. They have never experienced these things themselves; and therefore they suppose that no one else can. But they have never used the means; how then should they attain the end? Suppose a person to affirm, that, with the help of glasses, he could see things invisible to the naked eye: would not any one, refusing to make the experiment, be justly deemed unreasonable, if he denied the possibility of such a thing, and imputed the affirmations of the other to vanity and folly? Every one knows, that objects dimly seen, may be made clearly visible by the use of glasses: and why may not the acquisition of an humble contrite frame be equally useful to the eye of our minds? There is not any one so ignorant, as not to know, how passion and interest distort the objects that are seen through them; and that they who are under their influence, view things very differently from what they appear to an impartial judge. Thus then it is in spiritual things: “whilst the eye is evil, the whole mind is dark; but when it is single, the whole is full of light:” and when God, by removing our earthly and carnal dispositions, presents heavenly objects to the soul in their true character, they shine with a lustre inconceivable to the blind ungodly world. Would any then ascertain whether God will teach his people? let him pray: but let him pray with sincerity, with fervour, and with faith i these are the requisites of effectual prayer [Note: See Psalms 145:18-19. Jeremiah 29:12. James 1:5-7.] — — — and prayer thus offered, shall never go forth in vain.]

25

2. Of encouragement—[Many are discouraged because they have not those manifestations of God to their souls, which they have heard, and read of, in the experience of others. But have they mortified their in-dwelling lusts as much as others; and been as constant and importunate in prayer? But be it so: “God gives to every one severally as he will:” yet none shall ever say, that they have sought his face in vain. Our talent may be small; our capacity narrow and contracted: yet have we no cause to despond: for God has said, that “he will reveal to babes and sucklings the things which he has hid from the wise and prudent: and if only we were more conscientious in looking to God for his blessing on the ordinances; if, before we come to them, while we are under them, and after we have returned from them, we were earnest in prayer for the influences of his Spirit; we should not so often return from them empty and unedified. God would hear us, and “would answer us, and would shew us great and mighty things, which we know not.” Our private meditations also on his blessed word would be attended with “an unction which should teach us all things [Note: 1 John 2:20; 1 John 2:27.].” He would “open our understandings to understand the Scriptures.” “At the very beginning of our supplication” would he send his Holy Spirit to instruct us [Note: Daniel 9:20-23.]; yea, “before we called, God would answer: and while we were yet speaking, he would, hear [Note: Isaiah 65:24.].”]PETT, "Jeremiah 33:3“Call to me, and I will answer you, and will show you great things, and hard to bring about (difficult, impregnable), which you do not know.”All therefore that Jeremiah has to do is call on Him, and He then promises him that He will answer him, and will show him things which are both ‘great and hard to bring about’ (compare the same description in Deuteronomy 1:28; Deuteronomy 9:1), things about which at present he has had no past knowledge of. In other words He will show him ‘a new thing’ outside of his experience.Alternately the singular verbs may apply to the people in general, with the point being that if, when in exile, they truly call on Him, He will reveal His hand in an amazing deliverance.

4 For this is what the Lord, the God of Israel, says about the houses in this city and the royal palaces of Judah that have been torn down to be used 26

against the siege ramps and the sword

BARNES, "By ... by - Rather, against ... against. As the works of the enemy approached the walls, houses were pulled down to build inner fortifications. Swords are mentioned in Eze_26:9 (translated, axes), as used for breaking down the towers in the walls. See Jer_5:17, note.

CLARKE, "Thus saith the Lord - This is a new confirmation of what has already been said, viz., The city shall fall, a number of the inhabitants shall perish, the rest shall be carried into captivity; but the nation shall be preserved, and the people return from their captivity.

GILL, "For thus saith the Lord, the God of Israel,.... The destruction of Jerusalem by the Chaldeans, which was now fulfilling, is here mentioned as a pledge of the accomplishment of spiritual blessings after spoken of; and to assure the prophet, that as he would with his own eyes see the fulfilment of the prophecies he had delivered out in the name of the Lord concerning that, so likewise as certainly would the other be brought to pass: concerning the houses of this city, and concerning the houses of the kings of Judah, which were thrown down by the mounts, and by the sword; by "the mounts", which the Chaldeans raised without the city; or by the engines they placed there, by which they cast out stones into the city, to the demolishing of the houses in it; not in common only, but particularly the houses of the king and nobles, which they especially directed their shot at; and by "the sword", hammers, axes, and mattocks, for which sometimes this word is used, when they entered into the city. Though some render the words, "which are thrown down for mounts, and for the sword" (r); that mounts might be made of them within, on which the Jews might fight and defend themselves against the Chaldeans. So the Targum, "which they pulled down, and threw up mounts to strengthen the wall, against those that kill with the sword;'' and so Jarchi interprets it.

HENRY, " How deplorable the condition of Jerusalem was which made it necessary that such comforts as these should be provided for it, and notwithstanding which its restoration should be brought about in due time (Jer_33:4, Jer_33:5): The houses of this city, not excepting those of the kings of Judah, are thrown down by the mounts, or engines of battery, and by the sword, or axes, or hammers. It is the same word that is used Eze_26:9, With his axes he shall break down thy towers. The strongest stateliest

27

houses, and those that were best furnished, were levelled with the ground. The fifth verse comes in in a parenthesis, giving a further instance of the present calamitous state of Jerusalem. Those that came to fight with the Chaldeans, to beat them off from the siege, did more hurt than good, provoked the enemy to be more fierce and furious in their assaults, so that the houses in Jerusalem were filled with the dead bodies of men,who died of the wounds they received in sallying out upon the besiegers. God says that they were such as he had slain in his anger, for the enemies' sword was his sword and their anger his anger. But, it seems, the men that were slain were generally such as had distinguished themselves by their wickedness, for they were the very men for whose wickedness God did now hide himself from this city, so that he was just in all he brought upon them.JAMISON, "houses ... thrown down by the mounts — namely, by the missiles

cast from the besiegers’ mounds (Jer_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.”

K&D 4-6, "Repair of the injuries and renewal of the prosperity of Jerusalem and Judah. - Jer_33:4. "For thus saith Jahveh, the God of Israel, concerning the houses of this city, and concerning the houses of the kings of Judah, which are broken down because of the besiegers' mounds and because of the sword, Jer_33:5. While they come to fight with the Chaldeans, and to fill them with the corpses of men, whom I have slain in my wrath and in my fury, and for all whose wickedness I have hidden my face from this city: Jer_33:6. Behold, I will apply a bandage to it and a remedy, and will heal them, and will reveal to them abundance of peace and truth. Jer_33:7. And I will turn again the captivity of Judah and the captivity of Israel, and will build them up as at the first. Jer_33:8. And I will purify them from all their iniquity by which they have sinned against me, and will pardon all their iniquities, by which they have sinned and have transgressed against me. Jer_33:9. And it (the city) shall become to me a name of joy, a praise, and an honour among all the people of the earth that shall hear all the good which I do them, and shall tremble and quake because of all the good and because of all the prosperity that I show to it. Jer_33:10. Thus saith Jahveh: Again shall there be heard in this place-of which ye say, 'It is desolate, without man and without beast,'-in the cities of Judah, and in the streets of Jerusalem, which are laid waste, without men, and without inhabitants, and without beasts, Jer_33:11. The voice of gladness and the voice of joy, the voice of the bridegroom and the voice of the bride, the voice of those who say, 'Praise Jahveh of hosts, for Jahveh is good, for His mercy is for ever,' who bring thank-offerings into the house of Jahveh. For I will turn again the captivity of the land, as in the beginning, saith Jahveh. Jer_33:12. Thus saith Jahveh of hosts: In this place, which is laid waste, without man and beast, and in all its cities, there will yet be pasture-ground for shepherds making their flocks lie down in. Jer_33:13. In the cities of the hill-country, in the cities of the plain, and in the cities of the south, in the land of Benjamin, and in the environs of Jerusalem, and in the cities of Judah, the flock shall yet pass under the hand of one who counts them, saith Jahveh."

With Jer_33:4 begins the statement concerning the great and incomprehensible things which the Lord will make known to His people; it is introduced by כי, which marks the ground or reason - so far as the mere statement of these things gives reason

28

for the promise of them. The word of the Lord does not follow till Jer_33:6 and onwards. In Jer_33:4 and Jer_33:5 are mentioned those whom the word concerns - the houses of Jerusalem (Jer_33:4), and the people that defend the city (Jer_33:5). Corresponding to this order, there comes first the promise to the city (Jer_33:6), and then to the people. Along with the houses of the city are specially named also the houses of the kings of Judah; not, perhaps, as Hitzig thinks, because these, being built of stone, afforded a more suitable material for the declared object - for that these alone were built of stone is an unfounded supposition - but in order to show that no house or palace is spared to defend the city. "Which are broken down" refers to the houses, not only of the kings, but also of the city. They are broken, pulled down, according to Isa_22:10, in order to fortify the walls of the city against the attacks of the enemy, partly to strengthen them, partly to repair the damage caused by the battering-rams directed against them. This gives the following meaning to the expression ת אל־הסלל in order to :ואל־החרבwork against the mounds, i.e., the earthworks erected by the enemy, and against the sword. The sword is named as being the chief weapon, instead of all the instruments of war which the enemy employs for reducing the city; cf. Eze_26:9. It is against the laws of grammar to understand נתשים as referring to the destruction of the enemy by the siege material; for, on such a supposition, אל־ would require to designate the efficient cause, i.e., to stand for מפני (cf. Jer_4:26), but neither אל־ nor על can mean this. - The first half of Jer_33:5 is difficult, especially באים, which the lxx have omitted, and which Movers and Hitzig would expunge, with the absurd remark, that it has come here from Jer_31:38; this is an easy and frivolous method of setting aside difficulties. All other ancient translations have read באים, and have attempted to point out how its genuineness is ascertained on critical grounds.

(Note: The different attempts to solve the difficulty by conjectures are of such a nature as scarcely to deserve mention. Ewald would change החרב באים into החרביםotni , "that are broken down opposite the earthworks and the cannons." But the plural of חרב is ת Eze_26:21, and cannot possibly mean cannons. E. Meier ,חרבwould read החריב and for the destruction of those who are pressing in." Then" ,באיםבאים must be the enemy who are pressing in; but how does this agree with what follows, "in order to fight with the Chaldeans"? Lastly, Nägelsbach would change את־ to obtain the idea that the earthworks and the sword come ,על־ירושלים intoהכשדיםfor the purpose of contending against Jerusalem (!).)

To connect באים closely with what precedes is impossible; and to understand it as referring to the houses, quae dirutae adhibentur ad dimicandum cum Chaldaeis (C. B. Michaelis), is incompatible with the idea contained in א Still more inadmissible is the .בview of L. de Dieu, Venema, Schnurrer, Dahler, and Rosenmüller: venientibus ad oppugnandum cum Chaldaeis; according to this view, את־כשדים must be the nominative or subject to להלחם את־הכשדים באים can only signify, "to contend with the Chaldeans" (against them); cf. Jer_32:5. According to this view, only the Jews can be the subject of באים. "They come to make war with the Chaldeans, and to fill them (the houses) with the dead bodies of men, whom I (the Lord) slay in my wrath." The subject is not named, since it is evident from the whole scope of the sentence what is meant. We take the verse as a predication regarding the issues of the conflict - but without a copula;

29

or, as a statement added parenthetically, so that the participle may be rendered, "while they come," or, "get ready, to fight." א ,used of the approach of an enemy (cf. Dan_1:1) ,בis here employed with regard to the advance of the Jews to battle against the besiegers of the city. The second infinitival clause, "to fill them," represents the issue of the struggle as contemplated by the Jews, in order to express most strongly its utter fruitlessness; while the relative clauses, "whom I have slain," etc., bring out the reasons for the evil consequences. Substantially, the statement in Jer_33:5 is parallel to that in Jer_33:4, so that we might supply the preposition על and concerning those who come to" :(ועל)fight," etc. Through the attachment of this second predication to the first by means of the participle, the expression has become obscured. In the last clause, אשר is to be connected with על־רעתם.

In view of the destruction of Jerusalem now beginning, the Lord promises, Jer_33:6, "I will apply to it (the city) a bandage (see Jer_30:17) and a remedy," i.e., a bandage which brings healing, "and heal them" (the inhabitants); for, although the suffix in רפאתים might be referred to the houses, yet the following clause shows that it points to the inhabitants. Hitzig takes גליתי in the meaning of גלל, "I roll to them like a stream," and appeals to Amo_5:24; Isa_48:18; Isa_66:12, where the fulness of prosperity is compared to a stream, and the waves of the sea; but this use of גלה is as uncertain here as in Jer_11:20. We keep, then, to the well-established sense of revealing, making known (cf. Psa_98:2, where it is parallel with דיע without any reference to the figure of ,(הsealed treasure-chambers (Deu_28:12), but with the accessory notion of the unfolding of the prosperity before all nations (Jer_33:9), as in Psa_98:2. עתרת is here to be taken as a noun, "fulness, wealth," from עתר, an Aramaizing form for עשר, to be rich (Eze_ם .(35:13 של ואמת does not mean "prosperity and stability," but "peace and truth;" but this is not to be toned down to "true peace," i.e., real, enduring happiness (Nägelsbach). אמת is the truth of God, i.e., His faithfulness in His promises and covenants, as in Psa_85:11-12, where mercy and truth, righteousness and peace, are specified as the gracious benefits with which the Lord blesses His people.

CALVIN, "He now expresses what these hidden things were, As to the houses, he says, (so it is literally) thus saith Jehovah, the God of Israel, as to the houses of this city, and as to the houses of the kings of Judah The proposition; על, upon, often means with regard to, concerning. He names the houses of the kings, for the kings of Judah were not satisfied, as it is well known, with one palace, but had many houses without the city. As to the houses, he says, which had been thrown down This is variously explained; the houses, say some, had been pulled down for the warlike engines, that is, that these engines might be made from the materials, and for the sword. The sense, however, would appear more obvious were we to take this view, that the houses had been thrown down by the warlike engines, and also by the sword, that is, by the violence of the enemies. The word, סללת sallut, as it has been already stated, is rendered by some fortifications; but when the storming of cities is spoken of, it means no doubt warlike machines, such as the engines to throw darts, or battering-rams: but we know not in what form they were made by the Jews and

30

the Chaldeans. COKE, "Jeremiah 33:4. Which are thrown down by the mounts— Which are thrown down for the raising of mounts; Jeremiah 33:5 and to give space for those who are about to come to fight with the Chaldeans; and to fill up the number of the dead bodies of men, &c. Houbigant. Others read—Mounts, and by the sword of the Chaldeans, coming to fight, and to kill them.TRAPP, "Jeremiah 33:4 For 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;Ver. 4. Which are thrown down by the mounts.] Or, Catapults, or engines of demolition, used to batter with. See Jeremiah 32:24.And by the sword.] Or, Mattocks - scil., After that the enemy had entered the city, and cried, as Psalms 137:3,“ Destruite, ex imis subvertite fundamentis: ”Down with it, down with it, even to the ground.ELLICOTT, "(4) Concerning the houses of this city . . .—The words point to the incident which was the occasion of the prophecy. The houses referred to had either been destroyed by the invaders, or, more probably, by the besieged, in order to erect a counter-work against the “mounts” which the Chaldæans had set against it. The “swords” (the word is translated by “axes” in Ezekiel 26:9) include tools used for breaking down walls.PETT, "Verse 4-5The Conditions Of The Siege Which Have Caused Jeremiah To Despair (Jeremiah 33:4-5).YHWH recognises that Jeremiah might be confused at what he is experiencing as the siege approaches its final intensity, and describes the scenes with vivid reality, before adding His assurance that this causes Him no problems.Jeremiah 33:4-5“For thus says YHWH, the God of Israel, concerning the houses of this city, and concerning the houses of the kings of Judah, which are broken down to make a defence against the mounds and against the sword, while they come to fight with the Chaldeans, and to fill them with the dead bodies of men, whom I have slain in my anger and in my wrath, and for all whose wickedness I have hid my face from this city,”

31

In a vivid, but abbreviated description, Jeremiah depicts under YHWH’s guidance the awful cost of defending the walls against the besieging army, and he draws attention to the fact that it all arises as a result of the wickedness of those very people (its citizens) who were now dying or facing death, for it was their wickedness that had drawn down on the city the anger and fury of YHWH. It is clear that he was well aware as he sat in his prison, of the ferment in the city as houses were being torn down in order to strengthen the fortifications that were the main target of the besiegers, and he would have been especially so as it directly affected the palace complex where the most substantial stones would be found which were suitable for the purpose. As the siege progressed, the battering rams, dragged by the besiegers up the mounds which enabled the rams to reach the weaker parts of the walls, gradually did their work of weakening the defences. The consequence was that the walls, once thought to be sufficiently substantial, were now crumbling before them, and in such circumstances it was common practise to strengthen such walls from the inside by adding layers of stones and other building materials, which would be obtained by breaking down suitable buildings. It was all a part of the cost of the defence of the city in the face of the daily activity of the Chaldeans (Babylonians) against the walls. And on the other side the enemy would be tearing down houses outside the walls in order to build their siege mounds, adding to the overall final cost. War was not cheap.‘Against the sword (instrument of war).’ The noun used signifies siege axes as well as swords, and indeed all instruments used by the attackers in order to achieve a breach in the walls, and which the defenders had to constantly face in defending those walls. During a fierce siege nothing stood still, and all kinds of weapons and instruments were used.The account is necessarily very much abbreviated and telescoped, but it vividly brings out the mayhem and devastating effects of the continual fighting. We can visualise the siege engines being dragged up the mounds to attack the walls, accompanied by other instruments of war as men fought from siege towers, with the defendants fighting back gallantly, and their dead being dragged away to be laid in heaps in the remnants of the destroyed buildings near the wall. This is the explanation of the ‘dead bodies of men’ who were probably those slain defending the walls, and who would be dragged away when there was a lull in the fighting, in order to be laid in the ruins of the houses. This was so that they would be out of the way, and would also have the purpose of treating them with a rough kind of respect. War was a cruel thing, but even in the midst of hostilities, men still respected their fallen comrades as best they could. They did not leave them just lying around. The numerous bodies that lay there, piled up in the broken down ruins of the buildings, would be a constant reminder of the cost of the siege.But they were also a reminder, as YHWH Himself points out, of YHWH’s anger against Jerusalem, and of His punishment of men whose wickedness had contributed to the demise of the city, a wickedness which had caused Him to hide

32

His face from them rather than defending them. It was because of this wickedness that He had handed them over to the slaughter.Vividly aware as he would have been of such conditions we can understand why Jeremiah was finding it difficult to reconcile them with YHWH’s promises of future deliverance. He would be gaining the impression that once the fighting was over, there would be little left to restore. He would not, of course, have been the only one afflicted with a sense of deep gloom, nevertheless, having no part to play in the fighting, he would have time to think of it more than most. And it was into such gloomy prognostications that the assurance of YHWH came.

5 in the fight with the Babylonians[a]: ‘They will be filled with the dead bodies of the people I will slay in my anger and wrath. I will hide my face from this city because of all its wickedness.

BARNES, "Render, They, i. e., the Jews come to fight with the Chaldaeans, and to fill them, i. e., the houses, with the dead bodies etc.GILL, "They come to fight with the Chaldeans,.... Either the Jews out of the country, or their auxiliaries, their neighbours, to oblige them to break up the siege; but all to no purpose: or rather the Jews within; who, from the mounts erected, fight with the Chaldeans; or by sallying out upon them: but it is to fill them with the dead bodies of men; the mounts, made of their houses, or their houses themselves; it is only to make them graves, and fill them with these carcasses: whom I have slain in mine anger, and in my fury; that is, suffered to be slain, being wroth and angry with them, for their sins, as follows: and for all whose wickedness I have hid my face from the city; had no pity for it, showed no mercy to it, gave it no help and assistance, or protection, having withdrawn his presence from it. So the Targum,

33

"I have caused my Shechinah to depart from this city, because of their wickedness.''JAMISON, "They — the Jews; the defenders of the “houses” (Jer_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.”CALVIN, "There are two parts to this prophecy, — that the Jews were about to perish through their own fault, — and that they were to be restored through the favor and goodness of God alone. Here, then, in the first place, the Prophet condemns the false confidence of the people, who stoutly resisted the Chaldeans. They came, he says, to fight with the Chaldeans; but what would be the issue of the battle? even to fill, he says, with the carcases of men their very houses When he says that the Jews were come, he speaks of what had already, as it were, taken place. It is indeed a participle in the present tense, coming; but the Prophet here sets before their eyes what was to be, as though he had said, “The Jews will boldly rush forth, and will think themselves equal, and even superior to the Chaldeans; thus they will arm themselves with courage for the battle.” Then he says this, in order to ridicule the audacity of the people. The sad issue of the fight follows, the filling of their own houses with the carcases of men. The copulative is redundant, or it must be taken as explanatory, and rendered, even. They shall come then to fight, evern that they may fill their own houses with carcases, and thus inflame the fury of their enemies. (87) For it hence happened that the Chaldeans shed more blood, and spared not the mass of the people; because we know that when a city is won by force, more cruelty is exercised, and the slaughters become much greater. Had the Jews willingly surrendered, they would have received more humanity at the hand of their conquerors; but the Chaldeans became implacable, because their fury had been kindled by the pertinacity of the people fighting against them. God, at the same time, shews that the Chaldeans would not be victorious through their own valor, but because he himself would smite or slay the Jews. Then he ascribes to his own vengeance the calamity which might have seemed to proceed from the Chaldeans; for Jeremiah could not have exhorted the people to repentance except he shewed that it happened through a righteous judgment, that the Chaldeans so cruelly raged against them. But we must defer the rest until to-morrow.4.For thus saith Jehovah, 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 engines,5.And by the sword of those who come To make war, even the Chaldeans, And to fill them [i.e., houses] with the carcases of the men, Whom I have smitten in mine anger, And in my wrath, and for all whose wickedness I have hidden my face from this city, —6.Behold, I will bring, etc. etc.

34

The present and past time in the 4th and 5th verses, is used for the future, which is often the case in prophecies. — Ed.WHEDON, "5. They come to fight, etc. — This sentence is very enigmatical, and has occasioned many conjectural emendations of the text. But all such violent solutions of difficulties are to be rejected. We may take into thought the possibility of textual change, but have no right to postulate such change. The best explanation these puzzling words admit of is, They (the people) come to fight with the Chaldeans, but (the result is,) to fill the houses with the dead bodies of the slain, etc.TRAPP, "Jeremiah 33:5 They 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.Ver. 5. They come to fight with the Chaldeans.] But they fight not in God’s name; for he hath, for all their wickedness, hidden his face from them; therefore they fight with such sorry success; the houses which they would defend are filled with their dead caresses. This whole verse would be hemmed in with a parenthesis.ELLICOTT, "(5) They come to fight with the Chaldeans . . .—The Hebrew construction is participial, and has the force expressed in English by “they” used indefinitely. The prophet sees, as it were, a sortie of the besieged, but it is doomed to failure, and the houses of the city are filled with those who were slain by the sword, as well as by the “famine and pestilence” (Jeremiah 32:24).

6 “‘Nevertheless, I will bring health and healing to it; I will heal my people and will let them enjoy abundant peace and security.

BARNES, "I will bring it health and cure - I will lay upon it a bandage and healing, i. e., a healing bandage, a plaster with healing medicines.

35

CLARKE, "Behold I will bring it health and, cure - aruchah, an extensive ארכהplaister; or, as we phrase it, a plaister as large as the sore. I will repair the losses of families by numerous births, and bless the land with fertility.

GILL, "Behold, I will bring it health and cure, and I will cure them,.... That is, the church of God, the members of it, typified by Jerusalem; and it is to be understood of the healing of their spiritual maladies, the diseases of sin, through the blood of the Messiah, who should arise with healing in his wings; that is, with remission of sin, which is often meant by healing in Scripture: Christ is the physician; his blood the balm in Gilead, which being applied to those that are diseased with sin, to sin sick souls, it makes an effectual cure of them; so that they shall not say they are sick, because their iniquities are forgiven them; see Psa_103:3; and will reveal unto them the abundance of peace and truth; the same with "grace and truth", which are come by Christ, Joh_1:17; under the Old Testament, these were figured out by types and shadows; but not revealed clearly, as under the New Testament, to which this prophecy belongs. "Peace" may intend peace made with God by the blood of Christ; peace of conscience, which he gives, and arises from a sense of pardon and atonement by his blood, and justification by his righteousness; and all kind of spiritual welfare, prosperity, and happiness; of which there will be an abundance, especially in the latter days of the Messiah, Psa_72:8. "Truth" may design the faithfulness of God, in fulfilling all his promises and prophecies concerning the Messiah, and salvation by him, and may stand opposed to the types and shadows of the old law; and include the Gospel, the word of truth, and all the doctrines of it; which are clearly and fully revealed by the spirit of truth, wisdom, and revelation, in the knowledge of Christ. Here begins the account of the great, mighty, and hidden things the Lord promised to show the prophet, Jer_33:3. The Targum of this last clause is, "and I will reveal the gate of repentance unto them, and I will show them, how they shall walk in the way of peace and truth;'' and the Syriac version is, "I will reveal unto them the paths of peace and faith;'' but the word here used signifies abundance, as Kimchi and Ben Melech observe.

HENRY, "What the blessings are which God has in store for Judah and Jerusalem, such as will redress all their grievances.

(1.) Is their state diseased? Is it wounded? God will provide effectually for the healing of it, though the disease was thought mortal and incurable, Eze_7:22. “The whole head is sick, and the whole heart faint (Isa_1:5); but (Jer_33:6) I will bring it health and cure; I will prevent the death, remove the sickness, and set all to rights again,” Jer_30:17. Note, Be the case ever so desperate, if God undertake the cure, he will effect it. The sin of Jerusalem was the sickness of it (Isa_1:6); its reformation therefore will be its recovery. And the following words tell us how that is wrought: “I will reveal unto them 36

the abundance of peace and truth; I will give it to them in due time, and give them an encouraging prospect of it in the mean time.” Peace stands here for all good; peace and truth are peace according to the promise and in pursuance of that: or peace and truthare peace and the true religion, peace and the true worship of God, in opposition to the many falsehoods and deceits by which they had been led away from God. We may apply it more generally, and observe, [1.] That peace and truth are the great subject-matter of divine revelation. These promises here lead us to the gospel of Christ, and in that God has revealed to us peace and truth, the method of true peace - truth to direct us, peace to make us easy. Grace and truth, and abundance of both, come by Jesus Christ. Peace and truth are the life of the soul, and Christ came that we might have that life, and might have it more abundantly. Christ rules by the power of truth (Joh_18:37) and by it he gives abundance of peace, Psa_72:7; Psa_85:10. [2.] That the divine revelation of peace and truth brings health and cure to all those that by faith receive it: it heals the soul of the diseases it has contracted, as it is a means of sanctification, Joh_17:17. He sent his word and healed them, Psa_107:20. And it puts the soul into good order, and keeps it in a good frame and fit for the employments and enjoyments of the spiritual and divine life.JAMISON, "(Jer_30:17). The answer to Jeremiah’s mournful question (Jer_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.

CALVIN, "He afterwards says, Behold, I will bring a renewal and a healing, and I will heal them This is the main point, as they say, in the passage. He had been hitherto shewing, that the Jews had deserved so heavy a punishment, because by their obstinacy they had not ceased to provoke God against themselves. But he promises here to be propitious to them after having moderately corrected them. For we have said, that the design of this prophecy was to sustain the Jews, so that they might not despond, but rely on the promise of favor, however bitter exile might be. Then he says, I will bring a renewal, or restoration, and a healing (88)And it is added, I will open to them abundance of peace and of truth Some render the last word, אמת, amet, prayer; for the verb אמן amen, means sometimes to pray and also to multiply. There may then be a twofold meaning; the first, that God would open to them an access to prayer; for things were so hopeless among the people, that no one dared to utter a word. Even Jeremiah himself was forbidden to pray, (Jeremiah 11:14) because God had resolved to destroy those miserable men respecting whom there was no hope of repentance. Some therefore understand that an access to prayer is here promised, so that the faithful and the servants of God might pray for the prosperity of the city. But this explanation seems to me to be too far-fetched. I take, therefore, a simpler interpretation, — that God would give them abundance of peace, or rather the prolonging or continuance of peace. By peace is meant, as it is well known, a happy state. Then to Jerusalem, reduced to extreme miseries, God promises joyful things, so that she should afterwards live prosperously; and he adds the word truth, which is to be taken here for stability,

37

(89) as, indeed, everywhere in Scripture, as though he had said, that the prosperous state of the city would notbe for a month, or a short time, but continual and even perpetual, as he declares in the next verse. COFFMAN, "Verse 6GOD'S PROMISE OF FUTURE BLESSINGS"Behold, I will bring it health and cure, and I will cure them; and I will reveal unto them abundance of peace and truth. And I will cause the captivity of Judah and the captivity of Israel to return, and will build them, as at the first. And I will cleanse them from all iniquity, whereby they have sinned against me; and I will pardon all their iniquities, whereby they have transgressed against me. And this city shall be for me for a name of joy, for a praise, and for a glory, before all the nations of the earth, which shall hear all the good that I do unto them, and shall fear and tremble for all the good and for all the peace that I procure unto it."This passage is Messianic, as proved by the "forgiveness of sins" promised in Jeremiah 33:8. Also, it should be noted that it is not the impressiveness of the literal city of Jerusalem that will constitute the joy and praise and glory of God, but it will be "a name" (Jeremiah 33:9), should we say merely "a name?" Certainly it is true that today, the only connection that the Messianic kingdom has with literal Jerusalem is the "name of it," heaven itself being called in the New Testament, "The New Jerusalem"; and the spiritual mother of all Christians, being, in no sense whatever, a literal earthly city of any kind, much less, an earthly Jerusalem, but "the Jerusalem which is above, which is free, which is our mother" (Galatians 4:26).Another proof that we are here confronted with Messianic prophecies is seen in the fact that both the Northern and Southern Israels (Jeremiah 33:7) are promised a share in the blessings, an indication that all Jews of whatever tribe will have access to the New Covenant, along with all others of the human race, and upon the same terms.TRAPP, "Jeremiah 33:6 Behold, I will bring it health and cure, and I will cure them, and will reveal unto them the abundance of peace and truth.Ver. 6. Behold, I will bring it health and cure.] Una eademque manus vulnus opemque feret. This is God’s usual method and manner of dealing with his people, [Hosea 6:1] as a skilful physician, primo pungit, deinde ungit.“ Enecat, ut possit vivificare Deus. ”And I will reveal (a) unto them abundance of peace and truth.] Why then, feri, Domine, feri; such gold as "peace and truth" cannot be bought too dear. The Chaldee here hath it, Revelabo iis portam poenitentiae, I will reveal unto them the gate of repentance, and show them how they may walk in the way of peace and

38

truth. ELLICOTT, "(6) Health and cure . . .—The first word is, as in Jeremiah 8:22; Jeremiah 30:17, the bandage, or “plaister,” which was prominent in the therapeutics of the East. It is possible that both words may have been spoken in direct contrast with the pestilence which was ravaging the city (Jeremiah 21:9; Jeremiah 27:13; Jeremiah 38:2). In any case, however, the words have a higher and figurative meaning. It was true of the city and its people that the “whole head was sick, and the whole heart faint” (Isaiah 1:5); and Jehovah promises to manifest Himself as the healer of that spiritual disease which was worse than any pestilence.SIMEON, "Verses 6-9DISCOURSE: 1079CONVERSION OF THE JEWS—A MATTER OF IMPORTANCE TO GOD AND MANJeremiah 33:6-9. Behold, I will bring it health and cure, and I will cure them, and will reveal unto them the abundance of peace and truth. And I will cause the captivity of Judah and the captivity of Israel to return, and will build them, as at the first. And I will cleanse them from all their iniquity, whereby they have sinned against me; and I wilt pardon all their iniquities, whereby they have sinned, and whereby they have transgressed against me. And 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.THE more fully the subject of the restoration and conversion of the Jews is considered, the more important it will appear. The prophetic writings are full of it; and the obscurity of those writings arises in a great measure from the gross perversion of them, of which even pious ministers have been guilty, through a long succession of ages. Those whose office has been to interpret them, have almost universally applied them spiritually to the Gentiles; overlooking the plain literal meaning of them, as addressed to the Jewish people: and by this means, not only has the attention of the Christian world been drawn from the Jews, but it has been drawn also even from the prophecies themselves, because of the impenetrable veil that has been cast over them.That the passage before us relates to that subject, no one can entertain a doubt. And that it has never yet been fulfilled, is equally clear; not only because the ten tribes of Israel are combined with Judah, but because the effects which are here announced as to be produced by the event, were never, in any degree, produced by the return of the Jews to Babylon. The different nations of the earth were never led to fear and tremble by reason of the goodness and prosperity which were then procured unto the Jewish nation. We must therefore, of necessity, look forward to a future period

39

for the full accomplishment of this prophecy.In discoursing on this prophecy, I shall consider,I. The event predicted—Respecting the restoration of the Jews to their own land, I say little; because, though it seems as clearly revealed as any event in all the book of God, there are some who doubt whether the prophecies relating to it are to be understood literally; and because, in labouring for the welfare of that people, we have no respect whatever to any thing but the conversion of their souls to God.In the passage before us God promises to them,1. A discovery of his will—[In the whole of their civil and ecclesiastical polity, they are in the state described by the Prophet Isaiah; “The whole head is sick, and the whole heart faint: from the sole of the foot even to the head there is so soundness in it; but wounds, and bruises, and putrefying sores [Note: Isaiah 1:5-6.].” But God promises here, that he will “restore health unto them, and cure them, by revealing unto them the abundance of peace and truth.”To enter fully into the meaning of these words, we must bear in mind, that, in the writings of Moses, the way of salvation is revealed only under types and shadows; and that, even by the strictest observance of them, “the Jews could not be made perfect as pertaining to the conscience [Note: Hebrews 9:9.]:” consequently, under existing circumstances, when they are precluded from a possibility of observing the law, they cannot by any means obtain rest unto their souls. They cannot by repentance; because rivers of tears could never wash away one sin. They cannot by good works; for their best works are imperfect, and can never atone for sin, and purchase an eternity of bliss. And, as for any rites prescribed by their Rabbins, in addition to the Mosaic Ritual, they are held, as the superstitious ordinances of the Pharisees were, in utter abhorrence by Almighty God. All the Rabbins in the universe, therefore, cannot tell an afflicted and tempest-tossed Jew how he may obtain peace with God and in his own conscience. But when God shall take away the veil that is on the hearts of that people, “he will reveal unto them the abundance of peace and truth.” He will shew them, that every shadow in their law is derived from Christ, who is the substance. Had they a temple, an altar, a high-priest, a sacrifice, a sanctuary? These are all contained in Christ, who is the one great sacrifice for sin, the priest that offers it, the altar on which it is presented, the sanctuary “in which dwelleth all the fulness of the Godhead bodily,” and in which it comes up with acceptance before God. There is not any single ordinance, or even a vessel in the sanctuary, which was not intended to shadow him forth, and with which he does not, in some respect or other, correspond: so perfectly did Moses execute the divine command, “in making every thing according to the pattern shewn to him in the

40

mount.” This being discovered to the Jews by the clear light of the Gospel, they will see “an abundance of truth;” such as we, who are little conversant with the law, have scarcely any conception of. And from the fulness of Christ, so richly displayed before them, they will have “a peace which passeth all understanding,” yea, such “an abundance of peace,” that it will “flow down like a river.” All that can disturb their minds shall be put far from them by the discovery of Christ. Are they oppressed with guilt, and apprehensive of punishment? They shall see that he has by the one offering of himself upon the cross, made a full, perfect, and sufficient sacrifice for sin, and completely reconciled them to their offended God. Do they feel their need, of a perfect righteousness wherein to stand before God? They shall see that he has wrought out a righteousness for them by his own obedience unto death; and that “that righteousness shall be unto all, and upon all, who believe in him.” In a word, they shall see in him an accomplishment of what the prophet Daniel has foretold:“He shall finish transgression, and make an end of sin, and make reconciliation for iniquity, and bring in for his believing people everlasting righteousness [Note: Daniel 9:24.].” And, in the view of these things, they shall “rejoice in him with joy unspeakable, and full of glory.”]2. A manifestation of his favour—[God promises in my text, and again in ver. 11, “to build them as at the first.” This necessarily carries us back to the time when he redeemed them out of Egypt, and “brought them forth with a mighty hand and a stretched-out arm.” Let us call to mind all the wonders that were then wrought in Egypt, at the Red Sea, and in the Wilderness; let us remember how God went before them in the pillar and the cloud; how ho fed them with manna from heaven, and with water from the flinty rock; how he appeared to them on Mount Sinai, and gave to them his law; how he protected them from every enemy, and brought them in safety to the promised land; how he subdued before them seven nations, greater and mightier than they; and, above all, how he dwelt in his sanctuary, and manifested to them his favour, so as he never had done to any people upon earth: let us call all this to mind, and then we snail have some faint conception of the blessings which he has in reserve for his outcast people. I doubt not, but that, in a temporal view, as far as similar interpositions shall be found necessary for them, they shall experience them at the hands of God [Note: Isaiah 11:16.]: but in a spiritual view, I am perfectly sure that none of these things shall be wanting unto them: they shall be delivered from their spiritual bondage; they shall “eat of Christ, who is the spiritual meat, and drink of that spiritual drink, even of that rock which will follow them, which is Christ Jesus [Note: 1 Corinthians 10:3-4.];” and at last have an abundant entrance ministered unto them into the everlasting kingdom of our Lord and Saviour Jesus Christ [Note: 2 Peter 1:11.].” We may stretch out our imaginations to the uttermost, and grasp all that was ever done for that people in the days of old; and we may be sure that it shall all be renewed to them in the latter clay with ten-fold advantage [Note: Jeremiah 30:18-20.]: “that nation shall then sing as in the days of her youth, when she came up out of the land of Egypt [Note: Hosea 2:15.].”]

41

3. A communication of his grace—[What is there that any sinner in the universe can need? That shall, in the richest abundance, be imparted unto them. Do they need “the pardon of their iniquities?” So fully shall it be vouchsafed, that “all their sins shall be cast into the depths of the sea;” not into the shallows, from whence they might be brought again; but into the depths, where they shall never again be found [Note: Compare Micah 7:19. with Jeremiah 50:20.]. Do they need the renovation of their natures after the Divine image? This also shall be vouchsafed unto them; for, not in my text only, but in numberless passages of the prophetic writings, does God promise to them tins inestimable blessing [Note: Jeremiah 32:36-42.]. Thus fully to this purpose speaks the Prophet Ezekiel: “I will take you from among the Heathen, and gather you out of all countries, and will bring you into your own land. Then (N. B. then) will I sprinkle clean water upon you, and ye shall be clean: from all your filthiness, and from all your idols, will I cleanse you. A new heart also will I give you, and a new spirit will I put within you; and I will take away the stony heart out of your flesh, and I will give you an heart of flesh; and I will put my Spirit within you, and cause you to walk in my statutes; and ye shall keep my judgments, and do them [Note: Ezekiel 36:24-27.]. In a word, nothing shall be wanting to the completion of their happiness; “their cup shall be full, and overflow” with joy.]From the event itself, let us proceed to consider,II. The vast importance of It—If we were to contemplate only the happiness of that people, the temporal, spiritual, eternal happiness of millions living, and of millions arising in every successive age, methinks we should need no more to mark the importance of the event that is here predicted. But we are content to wave the contemplation of this part of our subject altogether, and to limit our views to the points more especially referred to in our text. Mark,1. The interest which God himself has in it—[God says of it, “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.” Of course, when we speak of God rejoicing in it, we merely accommodate ourselves to the language of Scripture, in which God condescends to speak after the manner of men; in order that by conveying to our minds such ideas as we are able to comprehend, he may produce on us such impressions as the subject calls for. Behold, then, to God it will be a source of joy; and in him will be realized the description of the Father in the Parable, receiving, and rejoicing over, his repentant son. Hear how the prophet represents this matter: “Be ye glad, and rejoice for ever in that which I create: for, behold, I create Jerusalem a rejoicing, and her people a joy, And I will rejoice in Jerusalem, and joy in my people: and the voice of weeping shall be no more heard in her, nor the voice of crying [Note: Isaiah 65:18-19. See

42

also Zephaniah 3:17.]. So also, in another place, in yet stronger terms: “Thou shalt no more be termed Forsaken; neither shall thy land any more be termed Desolate: but thou shalt be called Hephzi-bah, and thy land Beulah: for the Lord delighteth in thee, and thy land shall be married. For, as a young man marrieth a virgin, so shall thy sons (thy restorers) marry thee: and as the bridegroom rejoiceth over the bride, so shall thy God rejoice over thee [Note: Isaiah 62:4-5.].” Moreover, this event will greatly tend to the honour of God. His power and goodness are seen by all people, in the works of creation: but in the restoration of his outcast people, his glory will shine forth as in its meridian splendour, before all the nations of the earth. It will be seen of all; because, the Jews being dispersed over all the world, and the motion amongst them being simultaneous throughout the earth, the attention of all will be fixed upon them, and the glory of God appear upon them. In that event shall all his perfections shine forth; and especially his mercy and love, his truth and faithfulness. Greatly as he was magnified in their deliverance from Egypt, he will be far more exalted in that day; because the work will be infinitely more extensive, and the effects produced upon them be incomparably more glorious. For in that day, “the people shall be all righteous: they shall inherit the land for ever; the branch of his planting, the work of his hands, that he may be glorified [Note: Isaiah 60:20-21; Isaiah 61:1-3.].” In a fore-cited chapter, this is very strongly and beautifully marked. Of all that a king possesses, there is nothing so dear to him, nothing with which his honour is so intimately connected, as his crown; yet such shall the Jewish people be, in the estimation of their God: “Thou shalt be a crown of glory in the hand of the Lord, and a royal diadem in the hand of thy God [Note: Isaiah 62:3.].” Yes, he will hold them forth before the whole world, as the dearest objects of his love, and the brightest monuments of his glory.]2. The interest of the whole world involved in it—[At this wonderful sight will all the nations of the earth “fear and tremble.” At their coming out of Egypt, was somewhat of this effect produced on the surrounding nations [Note: Exodus 15:15-16.]: and amongst those who shall desire to retain them in bondage, will the same terror prevail, at the period that we are now contemplating. “According to the clays of thy coming out of the land of Egypt,” says God, “will I shew unto him marvellous things. The nations shall see, and be confounded at all their might: they shall lay their hand upon their mouth; their ears shall be deaf: they shall lick the dust like a serpent, they shall move out of their holes like worms of the earth: they shall be afraid of the Lord our God, and shall fear because of thee [Note: Micah 7:15-17.].” But on immense multitudes will a far different effect be produced: they, indeed, shall “fear and tremble for all the goodness and for all the prosperity that God hath procured unto his people;” but it will be with a holy, reverential fear, such as that which is invariably signified by those words in the epistles of the New Testament, even such as is imported in that injunction, “Work out your salvation with fear and trembling.” Yes, in every place will this effect be produced. It will not merely attract the attention of the whole world, but will create within them a desire to know and serve that God who has done such things for them. In every place will the beholders be filled with wonder;

43

and with the deepest conviction will cry out, as the worshippers of Baal did before them, “The Lord, he is the God; the Lord, he is the God!” Then will be fulfilled what the Prophet Zechariah has spoken: “Ten men shall take hold, out of all languages of the nations, even shall take hold of the skirt of him that is a Jew, saying, We will go with you; for we have heard that God is with you [Note: Zechariah 8:23.].” To this event St. Paul evidently refers, when he says, “If the fall of the Jews be the riches of the world, and the diminishing of them the riches of the Gentiles, how much more their fulness? If the casting away of them be the reconciling of the world, what shall the receiving of them be, but life from the dead [Note: Romans 11:12; Romans 11:15.]?”Now, let the restoration of the Jews be considered in this light; and what shall we think of it, or what terms shall we ever find whereby to express its inconceivable importance? Surely we are highly culpable in this matter, we do not study the Holy Scriptures in reference to this event; and, when we meet with it, we pass it over without any serious reflection, or accommodate it to ourselves as the only persons interested in it. But is this right? Should we be so indifferent to the welfare of God’s ancient people? or, if we account that of so little consequence, should we be regardless of the honour, and, if I may so express myself, the very happiness of God? And should the conversion and salvation of the whole world be of so little value in our eyes? I call you, Brethren, to blush and be confounded, because of your past insensibility; and now to rise, as fellow-workers with God, to the performance of your duty,]But, that I may improve the subject for the good of all, I would entreat you to take occasion from it to consider—1. What blessings you yourselves enjoy—[It is said, “The Law was given by Moses, but grace and truth came by Jesus Christ [Note: John 1:17.].” Hence it appears, that if you are believers in Christ, these blessings are already yours: you are “brought nigh to God,” having been rescued from the sorest bondage: and through a discovery of Christ, as revealed in the Gospel, you enjoy in your souls “an abundance of peace,” and joy, and holiness, and, by anticipation at least, of glory also. You are shining as lights in a dark world; and are a source both of joy and honour to your God, and of conviction and consolation to those around you. In you, the millennial period is, as it were, begun. O, rejoice ye, and shout for joy; and endeavour, in every possible way, to glorify the God of your salvation — — —]2. What reason you have to seek the welfare of your Jewish brethren—[Behold with what glorious consequences it will be followed! Though, for argument sake, I have waved all consideration of the Jews themselves, methinks you will not agree to dismiss them from your minds. The recollection of what their ancestors, and the Lord Jesus Christ himself, have done for you, will never suffer you to be

44

indifferent about the salvation of their souls. But, if we could suppose such a malignant disposition in you towards that unhappy people, shall the glory of God and the salvation of the whole world have no effect upon you? I call you then, every one of you, to exert yourselves, in whatever way the Lord may enable you, for the restoration of his outcast people. Make known to them the Gospel, whereby all other blessings shall How down into their souls; and, as they are the appointed reapers of the Gentile world, go forth to hire them for the work; that, as their ancestors reaped the first-fruits, these may be the happy means of gathering in the whole harvest.]PETT, "Verses 6-9YHWH Confirms His Promise Of Future Restoration (Jeremiah 33:6-9).These verses must be seen as being closely connected with Jeremiah 33:5 for it is in the light of the words there that these promises are made. Indeed there is a certain pattern here which partially parallels Jeremiah 33:5. Instead of broken down buildings there will in the future be plasters and healing, instead of dead bodies there will be an abundance of true peace and restoration, and instead of YHWH’s anger over their sin they will receive cleansing and pardon. And the consequence of all this will be that YHWH’s Name will be exalted among the nations. Nevertheless it is quite clear that in the case of each parallel the one must precede the other. The breaking down must precede the binding up, warfare must precede true peace. The lessons must first be learned through suffering, before the glory arises out of the ashes. But so wonderful will be what happens that it will be a deliverance beyond Jeremiah’s, and the nation’s, current understanding.Jeremiah 33:6-9“Behold, I will bring it a plaster and a healing,And I will heal them,And I will reveal to them abundance of peace and truth,And I will cause the captivity of Judah and the captivity of Israel to return,And will build them, as at the first,And I will cleanse them from all their iniquity,By which they have sinned against me,And I will pardon all their iniquities,By which they have sinned against me,

45

And by which they have rebelled against me.And it will be to me for a name of joy (a joyous renown),For a praise and for a glory, before all the nations of the earth,Who will hear all the good that I do to them,And will fear and tremble for all the good and for all the peace that I procure to it.”YHWH promises that in days to come the wrecked and devastated Jerusalem, and the equally desolate Judah, will be brought back to health, bound up (covered with an effective plaster) and healed (compare Jeremiah 30:17), and that the people within it will themselves be healed, and will enjoy an abundance of ‘peace and truth’ (‘genuine peace’ rather than the kind of peace promised by the false prophets). Thus the city and the land, at present experiencing such despair and hopelessness, will once more be restored to life and vigour. For He will cause the captivity and exile of Judah and Israel to be reversed, with the result that their numbers will be built up in the land so that they will be as numerous as before.Furthermore they will be cleansed from all their ‘iniquity’ (the root means ‘to be bent’) and will be pardoned from all their ‘iniquities’ (the consequences of their being ‘bent’ within) which assumes that they will have repented from their ‘sins’ (their ‘coming short of the mark’) with which they have sinned against Him. Note that this last is repeated twice. We can see from this how the depths of their sin is being emphasised. And it had all resulted from ‘rebellion’ (hostility to God and His ways). But now their rebellion will be over and they will be cleansed and pardoned (as per the new covenant - Jeremiah 31:34). Thus both the depths of their sin and the greatness of their pardon is being emphasised.And the consequence of YHWH’s goodness to them will be that ‘all the nations’ will fear and tremble as they see all that YHWH does for His people. They will realise that from then on they must treat them with care because they are YHWH’s. And all that has happened will bring home to them the wonder of YHWH, His joyous renown, His praise and His glory. We may also justifiably see in this ‘fear and trembling’ a reverent response of the nations to YHWH, another indication that finally people of all nations will turn to YHWH (compare Genesis 12:3).

7 I will bring Judah and Israel back from 46

captivity[b] and will rebuild them as they were before.

BARNES, "(Jer_30:17). The answer to Jeremiah’s mournful question (Jer_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.

CLARKE, "The captivity of Judah and the captivity of Israel - This must respect the latter times, for the ten tribes did not return with the Jews at the termination of the seventy years.

GILL, "And I will cause the captivity of Judah and the captivity of Israel to return,.... Mention being made of the return of the captivity of Israel, or the ten tribes, as well as that of Judah, shows that this prophecy does not relate to the return of the Jews from their seventy years' captivity in Babylon; but is to be understood spiritually, of a release of the mystical and spiritual Israel of God from the captivity of sin, Satan, and the law, by the Messiah: and will build them as at the first; in the latter day, as at the beginning or first times of the Gospel; when the temple of the Lord was built by Christ, as the chief master builder, and by his apostles under him, upon himself, the foundation of the apostles and prophets; he being the corner stone of it, whereby it became a habitation for God through the Spirit. Since that time, by means of heretics and false teachers, and especially by the man of sin, the tabernacle of David, or church of Christ, is greatly fallen into ruin, and needs rebuilding and repairing; and this will be done; and then it will be a beautiful structure, as at the first, or as it was in the times of the apostles; see Act_15:16.HENRY, "Are they scattered and enslaved, and is their nation laid in ruins? “I will cause their captivity to return (Jer_33:7), both that of Israel and that of Judah” (for though those who returned under Zerubbabel were chiefly of Judah, and Benjamin, and Levi, yet afterwards many of all the other tribes returned), “and I will rebuild them, as I built them at first.” When they by repentance do their first works God will by their restoration do his first works.

JAMISON, "cause ... to return — that is, reverse (Jer_33:11; Jer_32:44). The specification, both of “Judah” and “Israel,” can only apply fully to the future restoration.

as at the first — (Isa_1:26).47

K&D, "The attainment of this prosperity consists in the change of the wretchedness and misery of Judah and Israel (the whole covenant people) into permanent happiness, and their being built up - i.e., the firm establishment of their civil prosperity through the secure possession and enjoyment of the good things of the land - as in the beginning, i.e., the time previous to the rending of the state through the falling away of the people into idolatry; cf. Isa_1:26; 1Ki_13:6. For השיב את see Jer_32:44.

CALVIN, "By the word building, God means that they would return to their own country for this end — that they might remain secure in it. And this promise was very needful, since the Jews were on every side surrounded by enemies; for all their neighbors had united together against them, and were most hostile, so that they never ceased to create new troubles. For this reason mention is made of building, as though the Prophet had said, that the prosperity of the city would be lasting, for it would be so founded, that it would not fall or totter at any kind of assault.But he promises deliverance, not only to the tribe of Judah, but also to the whole kingdom of Israel. Though very few returned, yet God offered the benefit which he had promised to all in common: and then, as it has been often said, this promise is to be extended to the coming of Christ. For God confined not his favor to those few years in which liberty was granted to the Jews, when they returned from their exile in Babylon; but included the eternal salvation which remained for them, of whiclx the prelude was their return. Let us now proceed, — TRAPP, "Jeremiah 33:7 And I will cause the captivity of Judah and the captivity of Israel to return, and will build them, as at the first.Ver. 7. And I will cause the captivity of Judah.] As Jeremiah 24:5; Jeremiah 30:3; Jeremiah 32:44. They shall be as if I had not cast them off, and I will hear them. [Zechariah 10:6]

8 I will cleanse them from all the sin they have committed against me and will forgive all their sins of rebellion against me.

48

CLARKE, "I will cleanse them - These promises of pardon and holiness must be referred to their state under the Gospel, when they shall have received Jesus as the promised Messiah.

GILL, "And I will cleanse them from all their iniquity, whereby they have sinned against me,.... Even by the blood of Christ, which cleanses from all sin, of heart, lip, and life, in allusion to the purifications under the law, 1Jo_1:7; see Eze_36:25; and I will pardon all their iniquities, whereby they have sinned, and whereby they have transgressed against me; for Christ's sake, and through his stoning sacrifice, and upon the foot of full satisfaction made by him. A heap of words is here used, to express the fulness of pardoning grace through the blood of Christ, which reaches to all manner of sin; and this is the great and peculiar blessing of the new covenant; see Jer_31:34.

HENRY, "Is sin the procuring cause of all their troubles? That shall be pardoned and subdued, and so the root of the judgments shall be killed, Jer_33:8. [1.] By sin they have become filthy, and odious to God's holiness, but God will cleanse them, and purify them from their iniquity. As those that were ceremonially unclean, and were therefore shut out from the tabernacle, when they were sprinkled with the water of purification had liberty of access to it again, so had they to their own land, and the privileges of it, when God had cleansed them from their iniquities. In allusion to that sprinkling, David prays, Purge me with hyssop. [2.] By sin they have become guilty, and obnoxious to his justice; but he will pardon all their iniquities, will remove the punishment to which for sin they were bound over. All who by sanctifying grace are cleansed from the filth of sin, by pardoning mercy are freed from the guilt of it.

JAMISON, "cleanse — (Eze_36:25; Zec_13:1; Heb_9:13, Heb_9:14). 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 (Mic_7:18).

K&D, "This prosperity gains stability and permanence through the people's beingcleansed from their sins by their being forgiven, which, according to Jer_31:34, will form the basis of the new covenant. Regarding the anomalous form ל לכ for לכל־ rof ל לכ mro, Hitzig supposes that in the scriptio continua a transcriber wished to keep the two datives ל תיהם ונ לע separate by inserting the ו. But the form כולם, Jer_31:34, is equally irregular, except that there the insertion of the ו may be explained in this, or in some similar way.

49

CALVIN, "He says first, that he would cleanse themfrom all iniquity, and then, that he would be propitious to all their iniquities He no doubt repeats the same thing; but the words are not superfluous, for it was necessary seriously to remind the Jews of their many vices, of which indeed they were conscious, and yet they did not repent. As then they perversely followed their own wills, it was needful for the Prophet to goad them sharply, so that they might know that they were exposed to eternal destruction, if God’s mercy, and that by no means common, came not to their aid. Here, then, he represents the greatness of their sins, that he might on the other hand extol the mercy of God.By the word cleanse, one might understand regeneration, and this may seem probable to those who are not well acquainted with the language of Scripture; but theer, means properly to expiate. This then does not refer to regeneration, but ,טהרto forgiveness, hence I have said, that the Prophet mentions two things here in the same sense, — that God would cleanse them from iniquity, — and that he would pardon all their iniquities We see now the reason why the Prophet used so many words in testifying that God would be so merciful to them as to forgive their sins, even because they, though loaded with many vices, yet extenuated their heinousness, as hypocrites always do. The favor of God, then, would never have been appreciated by the Jews had not the atrocity of their guilt been clearly made known to them. And this also was the reason why he said, I will pardon all their iniquities He had said before, I will cleanse them from all iniquity; then he added, I will pardon all their iniquities For by this change in the number the Prophet shews the mass and variety of their sins, as though he had said, that the heaps of evils were so multiplied, that there was need of no common mercy in God to receive them into favor.He says further, By which they have sinned against me, and by which they have acted wickedly against me These words confirm what I have already said, that the Jews were severely reproved by the Prophet, in order that they might first consider and reflect on what they deserved; and secondly, that they might extol the favor of God according to its value.We must at the same time observe, that the Jews had their attention directed to the first and chief ground of confidence, so that they might have some hope of a restoration; for the origin of all God’s blessings, or the fountain from which all good things flow, is the favor of God in being reconciled to us. He may, indeed, supply us bountifully with whatever we may wish, while yet he himself is alienated from us, as we see to be the case with the ungodly, who often abound in all good things; and hence they glory and boast as though they had God as it were, in a manner, bound to them. But whatever God grants and bestows on the ungodly, cannot, properly speaking, be deemed as an evidence of his favor and grace; but he thus renders them more unexcusable, while he treats them so indulgently. There is then no saving good,

50

but what flows from the paternal love of God.We must now see how God becomes propitious to us. He becomes so, when he imputes not our sins to us. For except pardon goes before, he must necessarily be adverse to us; for as long as he looks on us as we are, he finds in us nothing but what deserves vengeance. We are therefore always accursed before God until he buries our sins. Hence I have said, that the first fountain of all the good things that are to be hoped for, is here briefly made known to the Jews, even the gratuitous favor of God in reconciling them to himself. Let us then learn to direct all our thoughts to God’s mercy whenever we seek what seems necessary to us. For if we catch as it were at God’s blessings, and do not consider whence they proceed, we shall be caught by a bait: as the fish through their voracity strangle themselves, (for they snatch at the hook as though it were food) so also the ungodly, who with avidity seize on God’s blessings, and care not that he should be propitious to them; they swallow them as it were to their own ruin. That all things then may tuae to our salvation, let us learn to make always a beginning with the paternal love of God, and let us know that the cause of that love is his immeasurable goodness, through which it comes that he reconciles us freely to himself by not imputing to us our sins.We may also gather another doctrine from this passage, — that if the grievousness of our sins terrifies us, yet all diffidence ought to be overcome, because God does not promise his mercy only to those sinners who have slightly fallen, either through ignorance or error, but even to such as have heaped sins on sins. There is therefore no reason why the greatness of our sins should overwhelm us; but we may ever venture to flee to the hope of pardon, since we see that it is offered indiscriminately to all, even to those who had been extremely wicked before God, and had not only sinned, but had also become in a manner apostates, so that they ceased not in all ways to provoke God’s vengeance. It follows, —Verse 9Here God testifies that his favor would be such as to deserve praise in all the world, or, which is the same thing, that his bounty would be worthy of being remembered. Hence he says, that it would be to him for a name among all nations; but as he designed to extol the greatness of his glory, he adds, a praise and an honor, or a glory; and it is emphatically added, among all nations And this passage shews to us that the Prophet did not speak only of the people’s return, and that this prophecy ought not to be confined to the state of the city, such as it was before the coming of Christ; for though the favor of God was known among the Chaldeans and some other nations, it was not yet known through the whole world, for he says, among all the nations of the earth; and God no doubt included all parts of the world. We hence then conclude that the favor of which the Prophet speaks refers to the kingdom of Christ, for God did not then attain a name to himself among all nations, but, as it is well known, only in some portions of the east. When, therefore, he says that the favor he would shew to his people, would be to him a name, he promises no doubt that deliverance which was at length brought by Christ.

51

And in the same sense must be taken what follows, Because they shall hear, etc.; for the relative אשר asher, is here a causative, as the Prophet expresses here the way and manner in which glory and honor would come to God on account of the deliverance of his people, even because the nations would hear of this; and this has been done by the preaching of the Gospel, because then only was God’s goodness towards the Jews everywhere made known, when the knowledge of the Law and of prophetic truth came to aliens who had previously heard nothing of the true doctrine of religion. We now then understand the design of the holy Spirit.Further, by these words God exhorts all to gratitude; for whenever the fountain of God’s blessings is pointed out to us, we ought not to be indifferent, but to be stimulated to give thanks to him. When therefore God declares that the redemption of his people would be a name to him among all nations, he thus shews to the godly that they ought not to be torpid, but to proclaim his goodness. And at the same time it serves for a confirmation, when God intimates that he would be the Redeemer of his people, in order that he might acquire to himself a name, for there is to be understood a contrast, that in this kindness, he would not regard what the Jews deserved, but would seek for a cause in himself, as it is expressed more fully elsewhere,“Not on your account will I do this, O house of Israel,” (Ezekiel 36:22)and the faithful sing in their turn,“Not on our account, O Lord, but on account of thy name.”(Psalms 79:9; Psalms 115:1)We then see that God brings forward his own name, that the Jews might continue to entertain hope, however guilty they may have been, and own themselves worthy of eternal destruction.If we read, “It shall be to me for a name of joy,” the sense would be, “for a name in which I delight.” If we read the words apart, “For a name and joy,” the sense would be still the same; nor ought it to be deemed unreasonable that God testifies that it would be to him for joy. For though he is not moved and influenced as we are, yet this mode of speaking is elsewhere adopted, as in Psalms 104:31,“The Lord shall rejoice in his works.”God then is said to take delight in doing good, because he is in his nature inclined to goodness and mercy.He afterwards adds, they, shall fear and tremble for all the goodness, etc. The word כל cal, “all,” denotes greatness, and is to be taken emphatically. The words, however, may at first sight appear singular, “they shall fear and tremble for all the goodness,” etc.; for it seems not reasonable that men should fear, when they

52

acknowledge God’s goodness, for this, on the contrary, is a reason for joy and confidence. This clause is sometimes applied to the ungodly, for they have no taste for God’s favor so as to be cheered by it, but on the contrary they fret and gnash their teeth when God appears kind to his people; for they are vexed, when they see that they are excluded from the enjoyment of those blessings, which are laid up, as it is said elsewhere, for them who fear God. But I have not the least doubt but the Prophet means the conversion of the Gentiles when he says, they shall fear and tremble for all the goodness, etc.; as though he had said, that not only the name of God would be known among the nations, so that they would proclaim that he had been merciful to his people, but that it would at the same time be the effect and influence of his grace, that the nations would become obedient to God. Moreover, it is a usual thing to designate the worship and fear of God by the words fear, dread, and trembling. For though the faithful do not dread the presence of God, but cheerfully present themselves to him whenever he invites them, and in full confidence call on him, there is yet no reason why they should not tremble when they think of his majesty. For these two things are connected together, even the fear and trembling which humble us before God, and the confidence which raises us up so as to dare familiarly to approach him. Here then is pointed out the conversion of the Gentiles; as though the Prophet had said, that the favor of deliverance to the Church would not only avail for this end, to make the Gentiles to proclaim God’s goodness, but would also have the effect of bringing them under his authority, that they might reverence and fear him as the only true God. He again adds the word peace, but in the same sense as before: he mentions goodness, the cause of prosperity, and then he adds peace or prosperity as its effect. It afterwards follows, —COKE, "Jeremiah 33:8. And I will cleanse them— "I will no more remember their iniquity, or the iniquity of their fathers; their captivity, and the evils which they have endured, shall be under my grace a kind of baptism to purify them." But, as Houbigant well observes, God will then only pardon all the iniquities of the Jews when they enter into the Christian church, and then the nations shall be astonished: see the next verse; where, instead of, They shall fear and tremble, he reads, They shall wonder and be astonished; and instead of it in that verse, they and them. TRAPP, "Jeremiah 33:8 And 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.Ver. 8. And I will cleanse them from all their iniquity.] Which must therefore needs be a filthy and loathsome thing, else what need cleansing? Christ, for this cause, came by water and blood.And I will pardon all their iniquities.] This clause expoundeth the former, and containeth the mother mercy.NISBET, "Verse 8

53

A THREEFOLD DISEASE AND A TWOFOLD CURE‘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.’Jeremiah 33:8The text at first reading seems to expend a great many unnecessary words in saying the same thing over and over again, but the accumulation of synonyms not only emphasises the completeness of the promise, but also presents different aspects of that promise. The great words of my text are as true a gospel for us—and as much needed by us, God knows!—as they were for Jeremiah’s contemporaries. And we can understand them better than either he or they did, because the days that were to come then have come now, and the King who was to reign in righteousness is reigning to-day, and that is Jesus Christ. I ask your attention to the two things in this text: a threefold view of our sad condition and a twofold bright hope.I. A threefold view of the sad condition of humanity.—Observe the recurrence of the same idea in our text in different words. ‘Their iniquity whereby they have sinned against Me.’ … ‘Their iniquities whereby they have sinned, and whereby they have transgressed, against Me.’ You see, there are three expressions which roughly may be taken as referring to the same ugly fact, but yet not meaning quite the same—‘iniquity, or iniquities, sin, transgressions.’ These three all speak about the same sad element in your experience and mine, but they speak about it from somewhat different points of view, and I want to try and bring out that difference for you.(1) A sinful life is a twisted or warped life. The word rendered ‘iniquity,’ in the Old Testament, in all probability, literally means something that is not straight; that is bent, or, as I said, twisted or warped. All sin is a twisting of the man from his proper course. Now there underlies that metaphor the notion that there is a certain line to which we are to conform. The schoolmaster draws a firm, straight line in the child’s copybook; and then the little unaccustomed hand takes up on the second line its attempt, and makes tremulous, wavering pothooks and hangers. There is a copyhead for us, and our writing is, alas! all uneven and irregular, as well as blurred and blotted. There is a law, and you know it; and you carry in yourself, I was going to say, the standard measure, and you know whether, when you put your life by the side of that, the two coincide. It is not for me to say; I know about my own, and you may know about yours, if you will be honest. The warped life belongs to us all.(2) The second word, rendered in our version ‘sin,’ declares that all sin misses the aim. The meaning of the word in the original is simply ‘that which misses its mark.’ And the meaning of the prevalent word in the New Testament for ‘sin’ means, in accordance with the ethical wisdom of the Greek, the same thing. Now, there are

54

two ways in which that thought may be looked at. Every wrong thing that we do misses the aim, if you consider what a man’s aim ought to be.(3) And, further, there is yet another word here, carrying with it important lessons. The expression which is translated in our text ‘transgressed,’ literally means ‘rebelled.’ And the lesson of it is, that all sin is, however little we think it, a rebellion against God. That introduces a yet graver thought than either of the former have brought us face to face with. Behind the law is the Lawgiver. When we do wrong, we not only blunder, we not only go aside from the right line, we lift up ourselves against our Sovereign King, and we say, ‘Who is the Lord that we should serve Him? Our tongues are our own. Who is Lord over us? Let us break His bands asunder, and cast away His cords from us.’ There are crimes against law; there are faults against one another. Sins are against God; and, dear friends, though you do not realise it, this is plain truth, that the essence, the common characteristic, of all the acts, which, as we have seen, are twisted and foolish, is that in them we are setting up another than the Lord our God to be our ruler. We are enthroning ourselves in His place. Do you not feel that that is true, and that in some small things in which you go wrong, the essence of it is that you are going to please yourself, no matter what duty—which is only a heathen name for God—says to you?Does not that thought make all these apparently trivial and insignificant things terribly important?II. The twofold bright hope which comes through this darkness.—‘I will cleanse … I will pardon.’If sin combines in itself all these characteristics that I have touched upon, then clearly there is guilt, and clearly there are stains; and the gracious promise of this text deals with both the one and the other.‘I will pardon.’ What is pardon? Do not limit it to the analogy of a criminal court. When the law of the land pardons, or rather when the administrator of the law pardons, that simply means that the penalty is suspended. But is that forgiveness? Certainly it is only a part of it, even if it is a part. What do you fathers and mothers do when you forgive your child? You may use the rod or you may not; that is a question of what is best for the child. Forgiveness does not lie in letting him off the punishment; but forgiveness lies in the flowing to the child, uninterrupted, of the love of the parent’s heart. And that is God’s forgiveness. Penalties, some of them remain—thank God for it! ‘Thou wast a God that forgavest them, though Thou tookest vengeance of their inventions,’ and the chastisement was part of the sign of the forgiveness. The great penalty of all, which is separation from God, is taken away; but the essence of that pardon, which it is my blessed work to proclaim to all men, is, that in spite of the prodigal’s rags, and the stench of the sty, the Father’s love is all round about him. It is round about you, brother.Pardon and cleansing are our two deepest needs. There is one Hand from which we

55

can receive them both, and one only. There is one condition on which we shall receive them, and that is that we trust in Him, ‘Who was crucified for our offences,’ and lives to hallow us into His own likeness.Illustrations(1) ‘God promises great and precious blessings indeed.Forgiveness is one of them. He cancels my penalty. He remits the sentence written over against my guiltiness. “Christ was bruised for your iniquites,” He tells me, “and therefore they cannot be charged against you any more. Christ was wounded for your transgressions, and therefore they are blotted out for ever and ever.”But, after pardon, purity—that, too, is His gift. “I will bring Jerusalem health and cure,” He declares. It is not only the penalty of sin which vexes me, it is the dominion and the pollution of sin. I cannot wash it out with tears, I cannot silence it by argument, I cannot burn it from my nature with vigorous self-discipline. But God puts a new tenant into my soul, His own Spirit; and He brings nearer to me every day the purity after which I pant and yearn.And gladness as of bridegroom and bride, and freedom, and fellowship, and fruitfulness—ah, there never was largess like my God’s. Blessed be His name, as David Brainerd cried, “I repair to a full fountain.”’(2) ‘The Czar of Russia was once asked what should be the course of the railway from St. Petersburg to Moscow. And he took up a ruler and drew a straight line upon the chart, and said, “There! that is the line.” There is a straight road, marked out for us all, going, like the old Roman roads, irrespective of physical difficulties in the contour of the country, climbing right over the Alps if necessary, and plunging down into the deepest valleys, never deflecting one hair’s breadth, but going straight to its aim. And we—what are we? What are “our crooked, wandering ways in which we live” by the side of that straight path?’MACLAREN, "A THREEFOLD DISEASE AND A TWOFOLD CURE.Jeremiah 33:8.Jeremiah was a prisoner in the palace of the last King of Judah. The long, national tragedy had reached almost the last scene of the last act. The besiegers were drawing their net closer round the doomed city. The prophet had never faltered in predicting its fall, but he had as uniformly pointed to a period behind the impending ruin, when all should be peace and joy. His song was modulated from a saddened minor to triumphant jubilation. In the beginning of this chapter he has declared that the final struggles of the besieged will only end in filling the land with their corpses, and then, from that lowest depth, he soars in a burst of lyrical prophecy conceived in the highest poetic style. The exiles shall return, the city shall be rebuilt,

56

its desolate streets shall ring with hymns of praise and the voices of the bridegroom and the bride. The land shall be peopled with peaceful husbandmen, and white with flocks. There shall be again a King upon the throne; sacrifices shall again be offered. ‘In those days, and at that time, will I cause the branch of righteousness to grow up unto David. . . . In 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.’ That fair vision of the future begins with the offer of healing and cure, and with the exuberant promise of my text. The first thing to be dealt with was Judah’s sin; and that being taken away, all good and blessing would start into being, as flowerets will spring when the baleful shadow of some poisonous tree is removed. Now, my text at first reading seems to expend a great many unnecessary words in saying the same thing over and over again, but the accumulation of synonyms not only emphasises the completeness of the promise, but also presents different aspects of that promise. And it is to these that I crave your attention in this sermon. The great words of my text are as true a gospel for us-and as much needed by us, God knows!-as they were for Jeremiah’s contemporaries; and we can understand them better than either he or they did, because the days that were to come then have come now, and the King who was to reign in righteousness is reigning to-day, and His Name is Christ. My object now is, as simply as I can, to draw your attention to the two points in this text: a threefold view of our sad condition, and a twofold bright hope.Now for the first of these. There is here-I. A threefold view of the sad condition of humanity.Observe the recurrence of the same idea in our text in different words: ‘Their iniquity whereby they have sinned against Me.’ . . . ‘Their iniquity whereby they have sinned, and whereby they have transgressed against Me.’ You see there are three expressions which roughly may be taken as referring to the same ugly fact, but yet not meaning quite the same-’iniquity, or iniquities, sin, transgression.’ These three all speak of the same sad element in your experience and mine, but they speak it from somewhat different points of view, and I wish to try to bring out that difference for you.Suppose that three men were to describe a snake. One of them fixes his attention on its slimy coils, and describes its sinuous gliding movements. Another of them is fascinated by its wicked beauty, and talks about its livid markings and its glittering eye. The third thinks only of the swift-darting fangs, and of the poison-glands. They all three describe the snake, but they describe it from different points of view; and so it is here. ‘Iniquity,’ ‘sin,’ ‘transgression’ are synonyms to some extent, but they do not cover the same ground. They look at the serpent from different points of view.First, a sinful life is a twisted or warped life. The word rendered ‘iniquity,’ in the Old Testament, in all probability literally means something that is not straight, but

57

is bent, or, as I said, twisted or warped. That is a metaphor that runs through a great many languages. I suppose ‘right’ expresses a corresponding image, and means that which is straight and direct; and I suppose that ‘wrong’ has something to do with ‘wrung’-that which has been forcibly diverted from a right line. We all know the conventional colloquialism about a man being ‘straight,’ and such-and-such a thing being ‘on the straight.’ All sin is a twisting of the man from his proper course. Now there underlies that metaphor the notion that there is a certain line to which we are to conform. The schoolmaster draws a firm, straight line in the child’s copybook; and then the little unaccustomed hand takes up on the second line its attempt, and makes tremulous, wavering pot-hooks and hangers. There is a copyhead for us, and our writing is, alas! all uneven and irregular, as well as blurred and blotted. There is a law, and you know it. You carry in yourself-I was going to say, the standard measure, and you can see whether when you put your life by the side of that, the two coincide. It is not for me to say; I know about my own, and you may know about yours, if you will be honest. The warped life belongs to us all.The metaphor may suggest another illustration. A Czar of Russia was once asked what should be the course of the railway from St. Petersburg to Moscow, and he took up a ruler and drew a straight line upon the chart, and said, ‘There; that is the course.’ There is a straight road marked out for us all, going, like the old Roman roads, irrespective of physical difficulties in the contour of the country, climbing right over Alps if necessary, and plunging down into the deepest valleys, never deflecting one hairsbreadth, but going straight to its aim. And we-what are we? what are ‘our crooked, wandering ways in which we live,’ by the side of that straight path? This very prophet has a wonderful illustration, in which he compares the lives of men who have departed from God to the racing about in the wilderness of a wild dromedary, ‘entangling her ways,’ as he says, crossing and recrossing, and getting into a maze of perplexity. Ah, my friend, is that not something like your life? Here is a straight road, and there are the devious footpaths that we have made, with many a detour, many a bend, many a coming back instead of going forward. ‘The labour of the foolish wearieth every one of them, because he knoweth not how to go to the city.’ All sin is deflection from the straight road, and we are all guilty of that.Let me urge you to consult the standard that you carry within yourselves. If you never have done it before, do it now; or, better, when you are alone by yourselves. It is easy to imagine that a line is straight. But did you ever see the point of a needle under a microscope? However finely it is polished, and apparently tapering regularly, the scrutinising investigation of the microscope shows that it is all rough and irregular. What would a builder do if he had not a T-square and a level? His wall would be ever so far out, whilst he thought it perfectly perpendicular. And remember that a line at a very acute angle of deflection only needs to be carried out far enough to diverge so widely from the other line that you could put the whole solar system in between the two. The smallest departure from the line of right will end, unless it is checked, away out in the regions of darkness beyond. That is the lesson of the first of the words here.

58

The second of them, rendered in our version ‘sin,’ if I may recur to my former illustration, looks at the snake from a different point of view, and it declares that all sin misses the aim. The meaning of the word in the original is simply ‘that which misses its mark.’ And the meaning of the prevalent word in the New Testament for ‘sin’ means, in accordance with the ethical wisdom of the Greek, the same thing. Now, there are two ways in which that thought may be looked at. Every wrong thing that we do misses the aim, if you consider what a man’s aim ought to be. We have grown a great deal wiser than the Puritans nowadays, and people make cheap reputations for advanced thought by depreciating their theology. We have not got beyond the first answer of the Shorter Catechism, ‘Man’s chief end is to glorify God, and to enjoy Him for ever.’ That is the only aim which corresponds to our constitution, to our circumstances. A palaeontologist will pick up part of a skeleton embedded in the rocks, and from the study of a bone or two will tell you whether that creature was meant to swim, or to fly, or to walk; whether its element was sea, or sky, or land. Our destination for God is as plainly stamped on heart, mind, will, practical powers, as is the destination of such a creature deducible from its skeleton. ‘Whose image and superscription hath it?’ God’s, stamped deep upon us all. And so, brother, whatever you win, unless you win God, you have missed the aim. Anything short of knowing Him and loving Him, serving Him, being filled and inspired by Him, is contrary to the destiny stamped upon us all. And if you have won God, then, whatever other human prizes you may have missed, you have made the best of life. Unless He is yours, and you are His, you have made a miss, and if I might venture to add, a mess, of yourself and of your life.Then there is another side to this. The solemn teaching of this word is not confined to that thought, but also opens out into this other, that all godlessness, all the low, sinful lives that so many of us live, miss the shabby aim which they set before themselves. I do not believe that any men or women ever got as much good, even of the lowest kind, out of a wrong thing as they expected to get when they ventured on it. If they did, they got something else along with it that took all the gilt off the gingerbread. Take the lowest kind of gross evil-sins of lust or of drunkenness. Well, no doubt the physical satisfaction desired is secured. Yes; and what about what comes after, in addition, that was not aimed at? The drunkard gets his pleasurable oblivion, his desired excitement. What about the corrugated liver, the palsied hand, the watery eye, the wrecked life, the broken hearts at home, and all the other accompaniments? There is an old Greek legend about a certain messenger that came to earth with a box, in which were all manner of pleasant gifts, and down at the bottom was a speckled pest that, when the box was emptied, crawled out into the sunshine and infected the land. That Pandora’s box is like ‘the good things’ that sin brings to men. You gain, perhaps, your advantage, and you get something that spoils it all. Is not that your experience? I do not deny that you may satisfy your lower desires by a godless life. I know only too well how hard it is to get people to have higher tastes, and how all we ministers of religion are spending our efforts in order to win people to love something better than the world can give them. I also know that, if I could get to the very deepest recess of your hearts, you would admit

59

that pleasures or advantages that are complete, that is to say, that satisfy you all round, and that are lasting, and that can front conscience and God who is at the back of conscience, are not to be won on the paths of sin and godlessness.There is an old story that speaks of a knight and his company who were travelling through a desert, and suddenly beheld a castle into which they were invited and hospitably welcomed. A feast was spread before them, and each man ate and drank his fill. But as soon as they left the enchanted halls, they were as hungry as before they sat at the magic table. That is the kind of food that all our wrongdoing provides for us. ‘He feedeth on ashes,’ and hungers after he has fed. So, dear friends, learn this ancient wisdom, which is as true today as it ever was; and be sure, of this, that there is only one course in this world which will give a man true, lasting satisfaction; that there is only one life, the life of obedience to and love of God, about which, at the end, there will not need to be said, ‘This their way is their folly.’And now, further, there is yet another word here, carrying with it important lessons. The expression which is translated in our text ‘transgressed,’ literally means ‘rebelled.’ And the lesson of it is, that all sin is, however little we think it, a rebellion against God. That introduces a yet graver thought than either of the former have brought us face to face with. Behind the law is the Lawgiver. When we do wrong, we not only blunder, we not only go aside from the right line, but also we lift up ourselves against our Sovereign King, and we say, ‘Who is the Lord that we should serve Him? Our tongues are our own. Who is Lord over us? Let us break His bands asunder, and cast away His cords from us.’ There are crimes against law; there are faults against one another. Sins are against God; and, dear friends, though you do not realise it, this is plain truth, that the essence, the common characteristic, of all the acts which, as we have seen, are twisted and foolish, is that in them we are setting up another than the Lord our God to be our ruler. We are enthroning ourselves in His place. Do you not feel that that is true, and that in some small thing in which you go wrong, the essence of it is that you are seeking to please yourself, no matter what duty-which is only a heathen name for God-says to you?Does not that thought make all these apparently trivial and insignificant deeds terribly important? Treason is treason, no matter what the act by which it is expressed. It may be a little thing to haul down a union-jack from a flagstaff, or to tear off a barn-door a proclamation with the royal arms at the top of it, but it may be rebellion. And if it is, it is as bad as to turn out a hundred thousand men in the field, with arms in their hands. There are small faults, there are trivial crimes; there are no small sins. An ounce of arsenic is arsenic, just as much as a ton; and it is a poison just as surely.Now I have enlarged perhaps unduly on this earlier part of my subject, and can but briefly turn to the second division which I suggested, viz.:-II. The twofold bright hope which shines through this darkness.

60

‘I will cleanse . . . I will pardon.’If sin combines in itself all these characteristics that I have touched upon, then clearly there is guilt, and clearly there are stains; and the gracious promise of this text deals with both the one and the other.‘I will pardon.’ What is pardon? Do not limit it to the analogy of a criminal court. When the law of the land pardons, or rather when the administrator of the law pardons, that simply means that the penalty is suspended. But is that forgiveness? Certainly it is only a part of it, even if it is a part. What do you fathers and mothers do when you forgive your child? You may use the rod or you may not, that is a question of what is best for the child. Forgiveness does not lie in letting him off the punishment; but forgiveness lies in the flowing to the child, uninterrupted, of the love of the parent heart, and that is God’s forgiveness. Penalties, some of them, remain-thank God for it! ‘Thou wast a God that forgavest them, though Thou tookest vengeance of their inventions,’ and the chastisement was part of the sign of the forgiveness. The great penalty of all, which is separation from God, is taken away; but the essence of that pardon, which it is my blessed work to proclaim to all men, is, that in spite of the prodigal’s rags and the stench of the sty, the Father’s love is round about him. It is round about you, brother.Do you need pardon? Do you not? What does conscience say? What does the sense of remorse that sometimes blesses you, though it tortures, say? There are tendencies in this generation, as always, but very strong at present, to ignore the fact that all sin must necessarily lead to tremendous consequences of misery. It does so in this world, more or less. A man goes into another world as he left this one, and you and I believe that ‘after death is the judgment.’ Do you not require pardon? And how are you to get it? ‘Himself bore our sins in His own body on the tree.’ Jesus Christ, the Son of God, died that the loving forgiveness of God might find its way to every heart, and might take all men to its bosom, whilst yet the righteousness of God remained untarnished. I know not any gospel that goes deep enough to touch the real sore place in human nature, except the gospel that says to you and me and all of us, ‘Behold the Lamb of God that taketh away the sin of the world.’But forgiveness is not enough, for the worst results of past sin are the habits of sin which it leaves within us; so that we all need cleansing. Can we cleanse ourselves? Let experience answer. Did you ever try to cure yourself of some little trick of gesture, or manner, or speech? And did you not find out then how strong the trivial habit was? You never know the force of a current till you try to row against it. ‘Can the Ethiopian change his skin?’ No; but God can change it for him. So, again, we say that Jesus Christ who died for ‘the remission of sins that are past,’ lives that He may give to each of us His own blessed life and power, and so draw us from our evil, and invest us in His good. Dear brother, I beseech you to look in the face the fact of your rebellion, of your missing your aim, of your perverted life, and to ask yourself the question, ‘Can I deal either with the guilt of the past, or with the imperative tendency to repeated sin in the future?’ You may have your leprous flesh made ‘like

61

the flesh of a little child.’ You may have your stained robe washed and made lustrous ‘white in the blood of the Lamb.’ Pardon and cleansing are our two deepest needs. There is one hand from which we can receive them both, and one only. There is one condition on which we shall receive them, which is that we trust in Him, ‘Who was crucified for our offences, and lives to hallow us into His own likeness.’

9 Then this city will bring me renown, joy, praise and honor before all nations on earth that hear of all the good things I do for it; and they will be in awe and will tremble at the abundant prosperity and peace I provide for it.’

BARNES, "It - The city, Jerusalem.They shall fear and tremble - With terror, because of the eternal opposition between right and wrong, truth and error. The nations of the earth as opposed to Israel represent the world as opposed to the Church.

CLARKE, "They shall fear and tremble - The surrounding nations shall be persuaded that it is the hand of the Almighty that has wrought this change in your behalf; and shall fear to molest you, and tremble lest they should incur the displeasure of your God by doing you any kind of evil.

GILL, "And it shall be to me a name of joy, a praise, and an honour,.... That is, the church and people of God, being redeemed and rebuilt by Christ, and being cleansed from their sins in his blood, and all their iniquities forgiven for his sake, would be a cause of joy to themselves and others, and bring joy, praise, and honour unto God: so the church, in the latter day, will be an eternal excellency, a joy of many generations, and a praise in the earth, Isa_60:15; and here they are said to be so, before all the nations, which shall hear all the good that I do unto them; in

62

redeeming them by the Messiah; calling them by his Spirit and grace; justifying them by the righteousness of Christ; pardoning their sins through his blood; making them meet for, and giving them a title to, eternal glory and happiness; all which would be made known, as it has been to the Gentiles, through the preaching of the Gospel; and which has occasioned joy and gladness among them, and praise and thanksgiving unto God, and which has redounded to his honour and glory: and they shall fear and tremble, for all the goodness and for all the prosperity that I procure unto it; that is, they shall fear the Lord, and tremble at his word; not with a slavish, but filial fear, which is consistent with joy and gladness; and which fear will be influenced not by the terrors of the law, but by the goodness of God; being of the same nature with the fear of the converted Jews at the latter day, who will fear the Lord, and his goodness, Hos_3:5; so the Gentiles, seeing and hearing of the goodness of God bestowed upon the believing Jews, will be solicitous for the same, and be encouraged to seek after it; and finding it, shall be engaged to fear the Lord, and worship him.

HENRY, "Have both their sins and their sufferings turned to the dishonour of God? Their reformation and restoration shall redound as much to his praise, Jer_33:9. Jerusalem thus rebuilt, Judah thus repeopled, shall be to me a name of joy, as pleasing to God as ever they have been provoking, and a praise and an honour before all the nations. They, being thus restored, shall glorify God by their obedience to him, and he shall glorify himself by his favours to them. This renewed nation shall be as much a reputation to religion as formerly it has been a reproach to it. The nations shall hear of all the good that God has wrought in them by his grace and of all the good he has wrought for them by his providence. The wonders of their return out of Babylon shall make as great a noise in the world as ever the wonders of their deliverance out of Egypt did. and they shall fear and tremble for all this goodness. [1.] The people of God themselves shall fear and tremble; they shall be much surprised at it, shall be afraid of offending so good a God and of forfeiting his favour. Hos_3:5, They shall fear the Lord and his goodness. [2.] The neighbouring nations shall fear because of the prosperity of Jerusalem, shall look upon the growing greatness of the Jewish nation as really formidable, and shall be afraid of making them their enemies. When the church is fair as the moon, and clear as the sun, she is terrible as an army with banners.

JAMISON, "Have both their sins and their sufferings turned to the dishonour of God? Their reformation and restoration shall redound as much to his praise, Jer_33:9. Jerusalem thus rebuilt, Judah thus repeopled, shall be to me a name of joy, as pleasing to God as ever they have been provoking, and a praise and an honour before all the nations. They, being thus restored, shall glorify God by their obedience to him, and he shall glorify himself by his favours to them. This renewed nation shall be as much a reputation to religion as formerly it has been a reproach to it. The nations shall hear of all the good that God has wrought in them by his grace and of all the good he has wrought for them by his providence. The wonders of their return out of Babylon shall make as great a noise in the world as ever the wonders of their deliverance out of Egypt did. and they shall fear and tremble for all this goodness. [1.] The people of God themselves shall fear and tremble; they shall be much surprised at it, shall be afraid of offending so good a God and of forfeiting his favour. Hos_3:5, They shall fear the Lord

63

and his goodness. [2.] The neighbouring nations shall fear because of the prosperity of Jerusalem, shall look upon the growing greatness of the Jewish nation as really formidable, and shall be afraid of making them their enemies. When the church is fair as the moon, and clear as the sun, she is terrible as an army with banners.

K&D 9-11, "In consequence of the renovation of Israel externally and internally,Jerusalem will become to the Lord a name of delight, i.e., a name which affords joy, delight. שם here signifies, not fame, but a name. But the name, as always in Scripture, is the expression of the essential nature; the meaning therefore is, "she will develope into a city over which men will rejoice, whenever her name is mentioned." On the following words, "for praise and for glory," i.e., for a subject of praise, etc., cf. Jer_13:11. יי ,לכל־ג"to all," or "among all nations." How far Jerusalem becomes such is shown by the succeeding clauses: "who shall hear...and tremble and quake because of the good," i.e., not from fear "because they are seized with terror through these proofs of the wonderful power of God in contrast with the helplessness of their idols, and through the feeling oftheir miserable and destitute condition as contrasted with the happiness and prosperity of the people of Israel" (Graf). Against this usual view of the words, it has already been remarked in the Berleburger Bible, that it does not agree with what precedes, viz., with the statement that Jerusalem shall become a name of joy to all nations. Moreover, פחדand רגז, in the sense of fear and terror, are construed with מפני or מן; here, they signify to shake and tremble for joy, like פחד in Isa_60:5, cf. Hos_3:5, i.e., as it is expressed in the Berleburger Bible, "not with a slavish fear, but with the filial fear of penitents, which will also draw and drive them to the reconciled God in Christ, with holy fear and trembling." Calvin had previously recognised this Messianic idea, and fitly elucidated thewords thus: haec duo inter se conjuncta, nempe pavor et tremor, qui nos humiliet coram Deo, et fiducia quae nos erigat, ut audeamus familiariter ad ipsum accedere. תם א may be for אתם, cf. Jer_1:16; but probably עשה is construed with a double accusative, as in Isa_42:16.

The prosperity which the Lord designs to procure for His people, is, Jer_33:10-13, further described in two strophes (Jer_33:10-11 and Jer_33:12-13); in Jer_33:10, Jer_33:11, the joyous life of men. In the land now laid waste, gladness and joy shall once more prevail, and God will be praised for this. The description, "it is desolate," etc., does not imply the burning of Jerusalem, Jer_52:12., but only the desolation which began about the end of the siege. "In this place" means "in this land;" this is apparent from the more detailed statement, "in the cities of Judah and in the streets of Jerusalem." "The voice of gladness," etc., forms the subject of the verb ישמע. On the expression see Jer_7:34; Jer_16:9; Jer_25:10. There is here added: "the voice of those who say, 'Praise the Lord,' " etc. - the usual liturgic formula in thanksgiving to God; cf. 2Ch_5:13; 2Ch_7:3; Ezr_3:11; Psa_106:1. דה אשיב praise and thanks in word and deed; see Jer_17:26. On ,תאת־שבות see Jer_32:44. The rendering, "I shall bring back the captives of the land" (here as in Jer_33:7), is both grammatically indefensible, and further, unsuitable: (a) inappropriate, on account of כבראשנה, for no previous restoration of captives had taken place; the leading of the people out of Egypt is never represented as a bringing back from captivity. And (b) it is grammatically untenable, because restoration to Canaan is

64

expressed either by הביא אל־הארץ, after Deu_30:5; or by השיב, with the mention of the place (); cf. Jer_16:15; Jer_24:6; Jer_32:37, etc.

TRAPP, "Jeremiah 33:9 And 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.Ver. 9. And it shall be to me a name (a) of joy,] i.e., An honour, that I shall take singular delight in.And they shall fear and tremble for all the goodness.] Which bodes no good to them; for the Church’s welfare is ever joined with the downfall and destruction of her enemies. ELLICOTT, "(9) It shall be to me a name of joy . . .—The thought presents two aspects in its bearing on the outlying nations. On the one hand, they shall sing the praises of the restored city; on the other, they shall fear and tremble before its greatness, as showing that it was under the protection of the Lord of Israel. The word for “fear” is used in Isaiah 60:5; Hosea 3:5, for the quivering, trembling emotion that accompanies great joy, and is, perhaps, used here to convey the thought that the fear would not be a mere slavish terror.PARKER, "oy After DesolationJeremiah 33:9-13We are called upon to realise the fullest meaning of desolation—"desolate, without Prayer of Manasseh , and without inhabitant, and without beast." We must realise the circumstances before we approach the miracle. We lose much by slipping over whole spaces of history, without attending to the pregnant and instructive detail. Think of a forsaken city, think of being afraid of the sound of your own footfall! Even in that desolation there comes an overpowering sense of society, as if the air were full of sprites, spectres, ghostly presences. What a singular sense there is too of trespass, encroachment, of being where you have no right to be—as if you were intruding upon the sanctuary of the dead—as if you were cutting to the life some spiritual ministry, conducting itself mysteriously but not without some beneficent purpose. You have broken in upon those invisible ones who are watching their dead; you want to escape from the solitude—in one sense it is too sacred for you, wholly too solemn; you would seek the society of your kind, for other society is uncongenial, unknown, and is felt to be a criticism intolerable, a judgment overwhelming. Yet if you do not fasten your attention upon the possibilities of desolation, darkness, forsakenness, loneliness, how can you appreciate what is to follow? May we not then hasten to inquire what is to follow? Is there not a voice which first says, What can follow? Can any mystery of love be wrought upon a field so lost, so desolate—

65

a field that is but a gigantic sepulchre? Can God work miracles here? It is just here that he works his grandest miracles; it is when all light dies out that he comes forth in his glory; it is when we say, There is no more road, the rock shuts us out, our progress is stayed,—it is then that a path suddenly opens in rocky places, and footprints disclose themselves for the comfort and inspiration of the lone traveller.Notice how exactly God"s miracles fit human circumstances. They overflow them, but they first fill all their cavities and all the opportunities which they create and present. What is it then that is to follow upon this blackness, desolation, and oppressive silence? If a poet has made the promise, he has made it well; the words fit the necessity. See if this be not so. The picture of desolation having been painted, and the reader having been made to feel the terribleness and coldness of that desolation, he is told that there in that place shall be heard—"The 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" ( Jeremiah 33:11).Thus God displaces darkness by light; thus God does not drive away the silence with noise but with music: it is no battering of rude violence that brings back human intercourse into plains that have been swept with human desolation; it is a festival, a banquet, a wedding scene, and already the forsaken valley vibrates as if under the clash of wedding bells. It is thus that God works. The miracle is not something alongside the necessity; it is something clearly within it, filling it, overflowing it, and causing it to be lost in a redundance of power and grace. When the multitude was an hungred, Christ gave them bread: thus the miracle and the necessity were one; the bread matched the occasion, was the only thing that could be equal to the necessity of the case. So every miracle vindicates itself, not by something metaphysical, highly argumentative, and only to be comprehended by subtle or virile intellects; but the miracle condescends to experience, to common observation, so that it is not an intrusion upon society, but a natural revelation of God"s presence and care. The healed men had no need that the miracle should be explained to them, for they themselves embodied the miracle; the rejoicing mother who received her son back again needed not to ask metaphysical questions about the action of law, and the suspension of continuity, and the upbreaking of regularity: there was the living, glowing, rejoicing son of her womb; let her be glad with the result of the miracle, and not vex herself by cross-examination of the incomprehensible details. When you want to understand a miracle, understand the circumstances under which it was wrought, and the circumstances will be the best exposition.What was the quality of the joy that was wrought? It was profoundly religious. The voices that were uplifted were to say, "Praise the Lord of hosts: for the Lord is good; for his mercy endureth for ever." That was the joy: it was religious, not sensuous; it was experimental, not speculative; it was the testimony of men who had handled the word of life, who had received release from captivity, and who had seen the city streets lost and desolate revived, refilled; and under the pressure gracious and loving of that revelation of

66

divine power there were exercises profoundly religious. There are times when men must praise the Lord. Sometimes the atheist has been at the very door of the sanctuary, and if some friendly hand had thrown it open the atheist might have gone in and left his atheism outside. There are times when men only need a word of encouragement, a gentle hint, and all the dark past will go away, and in its place will be found festival, sanctuary, altar, and long, sweet song. The heart settles many difficulties. The heart leads the judgment; the uppermost feeling, elevated and sanctified, tells the whole man what to do, uses the understanding as one might use some inferior creature to help him in carrying out the purposes of life. What is this highest faculty, what is this mysterious power, that takes to itself understanding, imagination, conscience, will, and all elements of energy? It is religious emotion; not sentimentalised and frittered away into mere vapour, but high, intelligent, noble feeling, glowing, passionate enthusiasm, a consecration without break or flaw or self-questioning, a wholeness of consent and devotion to the supreme purpose of life. We cannot understand God"s providence when we are cold-hearted. We can only see some distances by rising to great heights; then the mountains become stairways up which we travel, and when we reach the top we see the land beyond, and rejoice in the illuminated and glorious landscape. So it is religiously: we see nothing from the little hillock of criticism; we cannot feel much whilst we are merely analysing words and sentences: all this may be needful, it may be part of a process, but not until we have climbed the Nebo of real feeling, highest sentiment, divinest, tenderest emotion, can we see what lies beyond, of hill and dale, and shaggy forest, and blooming garden, and pouring, fluent, redundant river. Never consult a cold-hearted man about anything, especially about anything that is religious. We cannot work without fire. God himself, be it reverently spoken, finds it necessary to work through the medium of fire. They who have various ways of tracing the genesis of the universe have never omitted the element of fire. At the first it was a fire-cloud, a tuft of fire-mist; there was, however, fire, and without that we can make no progress in the understanding of profoundest truths and divinest mysteries.When this desolation is banished, when this wedding feast is held, by what picture is the safety of the people represented? By a very tender one:—"In 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" ( Jeremiah 33:13).Sometimes this passage has been mistakenly interpreted as pointing to discipline and punishment:—shall pass under the hands of him that telleth them: shall be chastised, or rebuked, or chastened, or punished, or otherwise attended to with a view to ultimate perfectness. That is not the meaning of the passage. We had in England shepherds who long ago spoke of taking care of their flocks under the idiom of "telling their tale"—counting the flock one by one. There shall be no hurrying, crowding into the fold, but one shall follow another, and each shall be looked at in its singularity; there shall be nothing tumultuous, indiscriminate, promiscuous; every process of providence is conducted critically, individually, minutely: so there is no hope for a man getting into the fold

67

without the Shepherd seeing him; every sheep of the flock has to pass under the hand of him that telleth his tale. We spend our days as a tale that is told,—not as a story, an anecdote, a narrative, but as a number that is counted; the tale is counted one by one, and so the days are ticked off and off, until the last day falls, and all eternity begins. Let no man imagine that God conducts his processes promiscuously, under some general policy that allows a margin to indifference and criminality. Strive to enter in at the strait gate; strait is the gate and narrow is the way that leadeth unto life everlasting; we go in one by one. It is thus the world dies; it is thus the world lives; in units, in singular Acts , in special personal dispensations. Until we realise the personality of the divine supervision we shall flounder in darkness and our prayers will be mere evaporations, bringing back no answer, no blessing, no pledge from Heaven. This is the picture presented by the prophet. Not one tittle of this providential order has been changed; the whole mystery of human life is to be found within its few lines.Consider what desolation good men have been called upon to realise. Never let us shut our eyes to the suffering aspect of human life. On the contrary, let us dwell upon it with attentive solicitude, that we may wonder, and learn to pray and trust. It is the mystery of the ages that good men should not always be strong, successful, triumphant. This mystery has bewildered the saints of all time. They have seen what they did not expect to behold, the wicked prospering on every hand, and they have said, Surely the Lord hath forgotten his own, and the saints are no longer of any account with Heaven, for they have no bread, they are in great darkness and stress and fear; whilst evil men are opening the door and entering in, the poor abandoned saints are but appealing for admission, and no voice from within answers their lost appeal. There are good men in the sick-chamber who will never leave it until they go to heaven; there are saintly men who have lost every possession they had in the world, and have sat down, as it were, in ashes, being themselves clothed in sackcloth. Looking at them narrowly and exclusively, who could believe that "Our Father which art in heaven" is not a mocking prayer, a lie which men tell to themselves, when they are in deepest sorrow? There are good men and women who have lost their last child, and who listen for voices they will never, never hear again on all the earth. Yet they are good men, men of prayer, spirits that trust the Cross, and say they have no other plea than the blood that was shed for the remission of sins. Realise this, and when the infidel mocks you with it acknowledge it; within given limits it is so; do not attempt to apologise for it or explain it away; accept the stern history, the naked, chilling, desperate fact. But in the darkness grope for the temple. God"s church is open at night as well as at day. Say nought to the mocker, for he is not worth heeding, but say to the poor suffering heart itself, Wait: joy cometh in the morning: it is very sore now; the wind is very high, the darkness is very dense; our best plan, poor heart! is to sit down and simply wait for God: he will come we cannot tell when, in the early part of the night, or not until the crowing of the cock, but come he will; it hath pleased him to keep the times and seasons wholly to himself, without revelation to narrow human intellects; let us then wait, and there is a way of waiting that amounts to prayer: poor heart! we have no words, we could not pray in terms, because we should be mocked by the echo of our own voice, but there is a way of sitting still that by its heroic patience wins the battle.Consider what changes have been wrought in human experience. You thought you could

68

never sing again when that last tremendous blow was dealt upon your life, yet you are singing more cheerfully now than you ever sung in any day of your history; you thought when you lost commercial position that you never really could look up again, for your heart was overpowered, and behold, whilst you were talking such folly, a light struck upon your path, and a voice called you to still more strenuous endeavour, and today you who saw nothing before you but the asylum of poverty are adding field to field and house to house. Job cursed the day of his birth: we must not close the Book of Job after reading the chapter of malediction; we must read on, for at the end of the book there is wedding and birth and feast, and a song of those who gather harvests with both hands, the shouting of triumph, the music of victory. Hold on; be steadfast; hope constantly unto the end; what time you are afraid, pray more; what time the enemy mocks you and says, Where is now thy God? answer him without defiance, with the calmness which is better than violence. If then you can say "Though he slay me, yet will I trust in him," you may win more by your patience than ever you could win by your excitement; you can do more by suffering well borne than ever was done by speech well spoken. You have been raised again from the very dead, you have forgotten your desolation, and you are now sitting like guests invited by heaven"s own King at heaven"s great banqueting table. Hold on; the end will judge all things. Yet be patient and tender-hearted to men who are but men, who are where you once were. It is not a sign of strength to mock a man who is down,—What is the joy that is depicted in this text? It is religious joy. The joy created by religion is intelligent. It is not a bubble on the stream, it has reason behind it; it is strengthened and uplifted, supported and dignified, by logic, fact, reality. Religious joy is healthy. It is not spurious gladness, it is the natural expression of the highest emotions. Religious joy is permanent. It does not come for a moment, and vanish away as if it were afraid of life and afraid of living in this cold earth-clime; it abides with men. It does not always assume forms such as commend themselves to the vulgar and the uncritical: there is a silence that is ecstatic, there is an appearance of gloom upon the face that but veils the wedding feast that is proceeding in the soul. The vulgar would have us in one continual grin, in one never-broken smile of folly; they know not what it is to keep house in the heart, to have banqueting within; they cannot tell what it is to see at once the mystery of sorrow which shrouds the face, and the mystery of joy which gladdens the heart. We must not take our judgment from them. We consult them on nothing else—it would be superlative madness to consult them regarding religious education and progress.Let us know by way of application that there is only one real deliverance from desolateness. That is a divine deliverance. We cannot release ourselves from captivity; we are inside the prison-door, and the key is outside. It is in vain to patter against God"s granite; we do but hurt our poor fingers in trying to break down God"s masonry. There is no deliverance to the soul of man but by processes known only to him who made that soul the mystery that it is. Let us flee then to the living God; lot us be forced to prayer. God has to take in men under every variety of condition and feeling; some reluctantly go, but if they go they are received; they have not gone along the line of argument, but they have been driven along the valleys of desolation. Some men would never have prayed if they had had banquets at home; they learned to pray by the altar of their own empty table. Some would never have gone to Christ if they could have kept a fire in their own grate at

69

home, but when the cold struck them, chilled them, when the cold lay upon them like a burden of ice, then they began to wonder if there was no way upward, if surely there was none on the right hand or on the left. Remember that there is only one fountain of real joy. The fool can have no gladness; his life is an empty attempt to make himself glad. There is nothing in folly that can satisfy the soul, and the soul can never really eat and drink to its own nutrition and satisfaction except at the table of the Lord. We have taken our pitcher to many wells, and we have drawn from their depths nothing but crystal poison. We have accepted many an invitation to the feast spread by reason and by natural hospitality and by cunning invention, and the more we have eaten the less satisfied we have become.It is in vain to seek joy except in one direction. There is a fool"s laugh that can be had cheaply enough, there are jests that will writhe the faces of ignorance into smiles that have in them no gladness; but if you would be really restored, if you would really be delivered from desolation and sadness, behold the Lamb of God, which taketh away the sin of the world. Once this was a speech—eloquent, pointed, but only a speech: now it is a fact; men millions strong crowd around the witness to testify that they themselves have seen God"s Son and are satisfied with an ineffable contentment. Not to have seen Christ is to have seen only darkness.

10 “This is what the Lord says: ‘You say about this place, “It is a desolate waste, without people or animals.” Yet in the towns of Judah and the streets of Jerusalem that are deserted, inhabited by neither people nor animals, there will be heard once more

BARNES, "Which ye say shall be desolate - Of which ye say, It is desolate ... The prophet first sees Judaea silent and desolate during the 70 years’ captivity: and then describes the two things, men and cattle, without which land is valueless.GILL, "Thus saith the Lord, again there shall be heard in this place,.... This is to be connected with the beginning of Jer_33:11; and what follows to be put in a parenthesis:

70

which ye say shall be desolate without man and without beast: as in Jer_32:43; the destruction of it being now certain and inevitable; and by which such desolation would be made throughout the country, that very few men or cattle would be left: even in the cities of Judah, and in the streets of Jerusalem, that are desolate; as they were already, the country being in the hands of the enemy, and the city almost depopulated by the sword, famine, and pestilence, and just about to be delivered up: and so without man, and without inhabitant, and without beast; neither inhabited by man or beast; which is an hyperbolical exaggeration of the miserable condition of the city, and country; expressing the unbelief and despair of the Jews, at least of some of them, ever seeing better times: whereas, be it so, that this was or would be the case; yet here should be heard again, in the times of the Messiah, when he should appear in Judea, and his Gospel be preached there, from whence it should go into all the world, what follows:HENRY 10-12, "(Jer 33:10) Thus 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,

CALVIN, "These two verses are connected together, and have been improperly divided, for the sentence is not complete. In the first place we have, Yet shall be heard, but what? the voice of joy, etc., as we find in the following verse. Jeremiah confirms at large what he had taught respecting the return of the people, because there was need of many and strong supports, that, the faithful might proceed in their course with confidence It was indeed difficult to muster courage under so great a calamity; and had they for a short season breathing time, yet new trials constantly arising might have cast them down and laid them prostrate. There is no wonder then that the Prophet here speaks diffusely of that favor which was deemed incredible; and then the memory of it might not have always remained fixed in the hearts of the faithful, had not a repeated confirmation been given.He again introduces God as the speaker, that the promise might have more effect. Again, he says, shall be heard in this place —even in the cities of Judah and in the streets of Jerusalem —the voice of joy, etc. He repeats what we noticed yesterday, that the Jews put every obstacle they could in the way of their restoration. The narrowness of our hearts, we know does in a manner exclude an entrance as to God’s favor; for being filled, nay, swollen with unbelief, we suffer not God’s grace to enter into us. So the Jews, by desponding and imagining that their calamity was incurable, and that no remedy was to be expected, rejected as far as they could the promised favor of deliverance This, then, is what the Prophet again upbraids them with, even that they said that the whole country and all the cities were destroyed, so

71

that neither man nor beast remained. This was, indeed, the fact at that time, and the Jews had spoken correctly; but as it was said yesterday, the ungodly never feel the scourges of God without rushing headlong into despair. Then what is condenmed is this, that the Jews thought that they were to perish without any hope of deliverance. Hence the Prophet here reproves their unbelief, and at the same time exhorts them to entertain hope. But he testifies that God’s grace would surpass all their wickedness. COFFMAN, "Verse 10FUTURE BLESSINGS ENUMERATED"Thus saith Jehovah, Yet again there shall be heard in this place, whereof ye say, It is waste, 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, the voice of joy and the voice of gladness, the voice of the bridegroom and the voice of the bride, the voice of them that say, Give thanks to Jehovah of hosts, for Jehovah is good, for his lovingkindness endureth forever; and of them that bring sacrifices of thanksgiving into the house of Jehovah. For I will cause the captivity of the land to return as at the first, saith Jehovah."Since this was written while the siege was still in progress, while Zedekiah was still on the throne, and while Jeremiah was still a prisoner in the court of the guard, we have here the predictive prophecy of what will ultimately be said concerning the desolation of the city.Also, here are very encouraging prophecies about the ultimate restoration and prosperity of the city.In Psalms 106:1; Psalms 107:1; Psalms 108:1; and Psalms 136:1, some of the words of this passage are incorporated into the Psalms; and, "From this we gather that they became a regular part of the liturgical worship in the Jewish temple."[4]

TRAPP, "Jeremiah 33:10 Thus 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,Ver. 10. Again there shall be heard in this place.] God loveth to help his people, when they are forsaken of their hopes.ELLICOTT, "(10) Again there shall be heard in this place.—The promise of restoration is repeated with a more local distinctness. “This place” is probably, as in Jeremiah 42:18, Jerusalem. The “streets” are, more strictly, the “open places,” the “bazaars,” or even the “outskirts” of the city, which were deserted during the

72

progress of the siege. Now they were waste and silent. The time would come when they would once again re-echo with the sounds of jubilant exultation.PETT, "Verse 10-11Desolation And Waste Will Be Replaced By Joy And Gladness, Marriage Celebrations and Worship, Because YHWH Will Have Delivered His People From Their Captivity (Jeremiah 33:10-11).Once again we have the ‘before’ and ‘after’ of which Jeremiah is so fond, in that he first depicts the utter desolation of Jerusalem and Judah, ‘waste without man and beast’, and contrasts it with the following times of joy and gladness, when weddings will be celebrated with merriment, worshippers will give vibrant thanks to YHWH for His covenant love, and thanksgiving offerings will be sacrificed in the house of YHWH.Jeremiah 33:10-11“Thus says YHWH,Yet again there will be heard in this place,Of which you say, ‘It is waste, without man and without beast,’Even in the cities of Judah, and in the streets of Jerusalem,Which are desolate, without man and without inhabitant and without beast,The voice of joy and the voice of gladness,The voice of the bridegroom and the voice of the bride,The voice of those who say, ‘Give thanks to YHWH of hosts,For YHWH is good, for his covenant love endures for ever,’Who bring sacrifices of thanksgiving into the house of YHWH,For I will cause the captivity of the land to return as at the first,Says YHWH.”‘This place’ clearly refers both to Jerusalem and to the cities of Judah and thus indicates the whole land. At present it is a desolate waste (with Jerusalem awaiting the final denouement) and will shortly be bereft of its inhabitants and all forms of civilisation, a deserted land stripped of life. But when the time comes for YHWH to

73

act He will restore life to it, men and women will once more dwell there voicing their joy and gladness, marriages will again be joyous affairs and worshippers of YHWH will give thanks to Him for His goodness and His everlasting covenant love (chesed). The house of YHWH will have been restored, and worshippers will bring there their thanksgiving offerings out of gratitude for what He has done for them, for He will have restored Jerusalem and Judah back to what it was in the glory days. Note the opening and closing ‘says YHWH’ which emphasises that it is all His doing.In all this we must not overlook the problems that would be involved. Uprooted from the lands which they had begun to call home because of the lure of their true homeland, taking the long and weary journeys back to that homeland with all their belongings, settling into what had become a foreign environment, coping with the jealousies and schemings of their neighbours, struggling to re-establish themselves in the land, and to re-establish the fruitfulness of a land that had gone to waste, eventually after twenty or more years rebuilding the Temple, although but a mere shadow of what it had been before (and yet one which would last longer than any other of their Temples and would be truly the people’s), and finally after a hundred years rebuilding Jerusalem as once more a semi-independent city. It would not be easy, nor would all necessarily go well. But they were a hardy people, and eventually the land was restored. As so often God’s work was not spectacular, but was ground out through the sufferings of His people.BI 10-13, "The voice of Joy, and the voice of gladness.Joy after desolationWe are called upon to realise the fullest meaning of desolation. Think of a forsaken city, think of being afraid of the sound of your own footfall! Even in that desolation there comes an overpowering sense of society, as if the air were full of sprites, ghostly presences. What s singular sense there is too of trespass, encroachment, of being where you have no right to be—as if you were intruding upon the sanctuary of the dead—as if you were cutting to the life some spiritual ministry, conducting itself mysteriously but not without some beneficent purpose. You have broken in upon those invisible ones who are watching their dead; you want to escape from the solitude—in one sense it is too sacred for you, wholly too solemn; you would seek the society of your kind, for other society is uncongenial, unknown, and is felt to be a criticism intolerable, a judgment overwhelming. Yet if you do not fasten your attention upon the possibilities of desolation, darkness, forsakenness, loneliness, how can you appreciate what is to follow? May we not then hasten to inquire what is to follow? Can God work miracles here? It is just here that He works His grandest miracles; it is when all light dies out that He comes forth in His glory; it is when we say, There is no more road, the rock shuts us out, our progress is stayed,—it is then that a path suddenly opens in rocky places, and footprints disclose themselves for the comfort and inspiration of the lone traveller. Notice how exactly God’s miracles fit human circumstances. They overflow them, but they first fill all their cavities and all the opportunities which they create and present. Thus God displaces darkness by light; thus God does not drive away the silence with noise but with music: it is no battering of rude violence that brings back human intercourse into plains that have been swept with human desolation; it is a festival, a banquet, a wedding scene, and already the forsaken valley vibrates as if under the clash of wedding bells. What was

74

the quality of the joy that was wrought? It was profoundly religious. The voices that were uplifted were to say, “Praise the Lord of hosts: for the Lord is good; for His mercy endureth for ever.” There are times when men must praise the Lord. The heart leads the judgment; the uppermost feeling, elevated and sanctified, tells the whole man what to do, uses the understanding as one might use some inferior creature to help him in carrying out the purposes of life. What is this highest faculty, what is this mysterious power, that takes to itself understanding, imagination, conscience, will, and all elements of energy? It is religious emotion; not sentimentalised and frittered away into mere vapour, but high, intelligent, noble feeling, glowing, passionate enthusiasm, a consecration without break or flaw or self-questioning, a wholeness of consent and devotion to the supreme purpose of life. When this desolation is banished, when this wedding feast is held, by what picture is the safety of the people represented? By a very tender one. We had in England shepherds who long ago spoke of taking care of their flocks under the idiom of “telling their tale” counting the flock one by one. There shall be no hurrying, crowding into the fold, but one shall follow another, and each shall be looked at in its singularity; there shall be nothing tumultuous, indiscriminate, promiscuous; every process of providence is conducted critically, individually, minutely: so there is no hope for a man getting into the fold without the Shepherd seeing him; every sheep of the flock has to pass under the hand of him that telleth his tale. Until we realise the personality of the Divine supervision we shall flounder in darkness and our prayers will be mere evaporations, bringing back no answer, no blessing, no pledge from heaven. This is the picture presented by the prophet. Not one tittle of this providential order has been changed; the whole mystery of human life is to be found within its few lines. Consider what desolation good men have been called upon to realise. Never let us shut our eyes to the suffering aspect of human life. On the contrary, let us dwell upon it with attentive solicitude, that we may wonder, and learn to pray and trust. Say nought to the mocker, for he is not worth heeding, but say to the poor suffering heart itself, Wait: joy cometh in the morning: it is very sore now; the wind is very high, the darkness is very dense; our best plant poor heart! is to sit down and simply wait for God: He will come we cannot tell when, in the early part of the night, or not until the crowing of the cock, but come He will; it hath pleased Him to keep the times and seasons wholly to Himself, without revelation to narrow human intellects; let us then wait, and there is a way of waiting that amounts to prayer: poor heart! we have no words, we could not pray in terms, because we should be mocked by the echo of our own voice, but there is a way of sitting still that by its heroic patience wins the battle. Consider what changes have been wrought in human experience. You thought you could never sing again when that last tremendous blow was dealt upon your life, yet you are singing more cheerfully now than you ever sung in any day of your history; you thought when you lost commercial position that you never really could look up again, for your heart was overpowered, and behold, whilst you were talking such folly, a light struck upon your path, and a voice called you to still more strenuous endeavour, and to-day you who saw nothing before you but the asylum of poverty are adding field to field and house to house. You have been raised again from the very dead, you have forgotten your desolation, and you are now sitting like guests invited by heaven’s own King at heaven’s great banqueting table. Hold on; the end will judge all things. Hope stead lastly in God; prayer is sweetest in the darkness; when there seems to be no road over which to travel up to heaven, then it works its miracles, it finds a pathway in the night-cloud. What is the joy that is depicted in this text? It is religious joy. The joy created by religion is intelligent. It is not a bubble on the stream, it has reason behind it; it is strengthened and uplifted, supported and dignified, 75

by logic, fact, reality. Religious joy is healthy. It is not spurious gladness, it is the natural expression of the highest emotions. Religious joy is permanent. It does not come for a moment, and vanish away as if it were afraid of life and afraid of living in this cold earth-clime; it abides with men. Let us know by way of application that there is only one real deliverance from desolateness. That is a Divine deliverance. Let us flee then to the living God; let us be forced to prayer. (J. Parker, D. D.)

And of them that shall bring the sacrifice Of praise. In what sense praise is a sacrificeIf I wanted to use, which I do not, mere theological technicalities, I should talk about the difference between sacrifices of propitiation and sacrifices of thanksgiving. But let us put these well-worn phrases on one side, as far as we can, for a moment. Here, then, is the fact that all the world over, and in the Mosaic ritual, there was expressed a double consciousness—one, that there was, somehow or other, a black dam between the worshipper and his Deity, which needed to be swept sway; and the other, that when that barrier was removed there could be an uninterrupted flow of thanksgiving and of service. So on one altar was laid a bleeding victim, and on another were spread the flowers of the field, the fruits of the earth, all things gracious, lovely, fair, and sweet, as expressions of the thankfulness of the reconciled worshippers. One set of sacrifices expressed the consciousness of sin; the other expressed the joyful recognition of its removal. (A. Maclaren, D. D.)

Thanksgiving unstintedThe sacrifice is thanksgiving. Then there will be no reluctance because duty is heavy. There will be no grudging because requirements are great. There will be no avoiding of the obligations of the Christian life, and rendering as small a percentage by way of dividend as the Creditor up in the heavens will accept. If the offering is a thank-offering, then it will be given gladly. The grateful heart does not hold the scales like the scrupulous retail dealer, afraid of putting the thousandth part of an ounce more in than will be accepted.

“Give all thou canst—high heaven rejects the loveOf nicely calculated less or more.”

(A. Maclaren, D. D.)

Praise to Christ should be spontaneous and unrestrainedIf there is in us any deep, real, abiding, life-shaping thankfulness for the gift of Jesus Christ, it is impossible that our tongues should cleave to the roof of our mouths, and that we should be contented to live in silence. Loving hearts must speak. What would you think of a husband that never felt any impulse to tell his wife that she was dear to him; a mother that never found it needful to unpack her heart of its tenderness, even in perhaps inarticulate croonings over the little child that she pressed to her heart? It seems to me that a dumb Christian, a man that is thankful for Christ’s sacrifice, and never feels the

76

need to say so, is as great an anomaly as either of these I have described. (A. Maclaren, D. D.)

11 the sounds of joy and gladness, the voices of bride and bridegroom, and the voices of those who bring thank offerings to the house of the Lord, saying,“Give thanks to the Lord Almighty, for the Lord is good; his love endures forever.”For I will restore the fortunes of the land as they were before,’ says the Lord.

BARNES, "Praise the Lord ... - The customary formula of thanksgiving in many of the later Psalms, and from its occurrence in 2Ch_5:13; 2Ch_7:3, 2Ch_7:6 ff probably a regular part of the liturgical service of the temple.

Shall say ... shall bring the sacrifice of praise - Or, say ... as they bring praise, i. e., a thank-offering (see the marginal reference) into the house of the LordAt the first - Before the captivity, and when still unpolluted by the sins which have brought upon it so heavy a chastisement.

CLARKE, "The voice of them that shall say, Praise the Lord of hosts - That is, the voice of the Levites in the sacred service: intimating that the temple should be rebuilt, and the public service restored.

77

GILL, "The voice of joy, and the voice of gladness,.... Such is the voice of the Gospel to all sensible sinners; whose eyes are opened to see their lost estate; whose ears are opened to hear the joyful sound: whose hearts are opened to attend to the things spoken in it; who are humble and contrite, wounded and broken in spirit, and have a spiritual understanding of things given them: to these the Gospel preached is glad tidings of great joy; since it contains in it the doctrines of peace and pardon through the blood of Christ; of justification through his righteousness; of rest in him, and salvation by him. It is a voice of joy and gladness to all believers in Christ; since hereby they hear of Christ whom they love; they hear of the love of God in him, and of the love of him to them; it is food to their souls; and when found, under the hearing of it, it is the joy and rejoicing of their hearts; and whereas they are continually sinning in thought, word, or deed, the doctrine of pardon must be joyful to them. Moreover, this may be meant of the voice of those that come to the church of God, with songs of joy and gladness, for electing, redeeming, calling, pardoning, and justifying grace; the voice of young converts, and of all them that rejoice in Christ Jesus, and have no confidence in the flesh; see Isa_35:10; and why may not the ordinance of singing psalms, hymns, and spiritual songs, be included? since those are enjoined to be sung, and are sung in Gospel churches, Eph_5:19; the voice of the bridegroom, and the voice of the bride; which, literally understood, is expressive of great joy and happiness; as the contrary signifies great calamity and distress; see Jer_7:34. It may be understood of such who are in such a natural relation to one another; and yet their voice may intend their joining together in spiritual praise to God. Moreover, by the "bridegroom" may be meant Christ, who has espoused his people to himself, and is their husband, and behaves as such towards them, in all tenderness, care, love, and affection; and his voice was heard in Judea's land as the bridegroom; John heard it, and rejoiced at it, and so did many others; see Mat_9:15, Joh_3:29; and the Gospel indeed is no other than his voice; and a soul quickening, soul comforting, and soul alluring, and charming voice it is. And by the "bride" may be meant the church, who is the bride, the Lamb's wife, being married to him; whose voice of prayer and praise to Christ, and of encouragement to sensible sinners, is heard in Zion, and is very desirable, Son_2:14; the voice of them that shall say, praise the Lord of hosts; the husband of his church, and Redeemer of his people, and who is the sovereign Lord of all; the voice of such is heard, who stir up others to this work and service, and enforce it by the reasons following: for the Lord is good; originally and essentially in himself, and the fountain of goodness to others; the good Head and Husband of his church; the good Samaritan: the good Shepherd of his sheep, and Saviour of his people: for his mercy endureth for ever; it is from everlasting to everlasting; in his love and pity he has redeemed his church; and this is seen in his tender care of her, and will endure to eternal life: these words seem to be taken out of Psa_106:1; and were used by the Jews at the laying of the foundation of the second temple, Ezr_3:11; and of them that shall bring the sacrifice of praise into the house of the

78

Lord; the church of the living God, the materials of which are lively stones, or true believers in Christ; into which none should enter without an offering; and this should be a spiritual one, the sacrifice of praise and thanksgiving; which God has enjoined as well pleasing to him, because it glorifies him. This shows that this prophecy belongs to Gospel times; since no other sacrifice is mentioned as brought into the house of God but the sacrifice of praise. And remarkable is the note of Kimchi on this passage; "he does not say a sin offering, or a trespass offering, because at this time there will be no ungodly persons and sinners among them, for they shall all know the Lord. And so our Rabbins of blessed memory say, all offerings shall cease in time to come (the times of the Messiah) but the sacrifice of praise;'' for I will cause to return the captivity of the land as at the first, saith the Lord: a release from spiritual captivity, or redemption by Christ; being the foundation of all solid joy, praise, and thanksgiving.

JAMISON, "(Jer_7:34; Jer_16:9).Praise the Lord, etc. — 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; Psa_116:17). This shall continue when all other sacrifices shall be at an end.

CALVIN, "Heard then shall be the voice of joy, and the voice of gladness; the voice of the bridegroom, and the voice of the bride; that is, marriages shall again be celebrated. And this way of speaking often occurs in the Prophets when they refer to the joyful condition of the city and of the people; for in seasons of mourning no one thinks of marrying a wife, so that marriage-feasts then cease as well as all festivals. Then the Prophet briefly shews that God would put an end to the calamities of the people, and give them reasons for rejoicing after he had for a time punished their sins.But he shews also of what kind their joy would be, The voice of them who shall say, Praise ye Jehovah of hosts Here he distinguishes between the faithful and the ungodly, for joy is common to both, when prosperity happens to them; for God’s children may rejoice when the Lord shews himself to them as a bountiful Father. But the profane exult through intemperate joy, and at the same time they make no mention of God, for they live only on present things; but the faithful raise up their thoughts to God, and never rejoice without thanksgiving. Thus they consecrate and sanctify their joy, when the ungodly, by polluting God’s blessing, do also contaminate their joy. We ought then to take special notice of this difference which the Prophet here intimates, between godly and profane joy; for the children of this world do indeed exult, but as we have said, immoderately in their joy; and they are unthankful to God, and never duly reflect on his goodness; nay, they designedly turn away their eyes and their thoughts from God; but the faithful have always a

79

regard to God whenever it succeeds well with them, for they know that everything flows to them from God’s goodness only.Hence he says, Heard shall be the voice of them who shall say, Praise ye Jehovah, for he is good, etc. The Prophet here alludes to the customary practice of singing, which is spoken of in sacred history. For we know that when the Temple was dedicated, the praises of God were celebrated, and the Levites always sang, For his mercy is for ever They first exhorted others to praise God, and to every sentence this repetition was added, “For his mercy is for ever.” What then had formerly been in common use the Prophet refers to: Heard then shall be that usual song, Praise ye Jehovah, for his mercy is for everHe then adds, Of them who shall bring praise to the house of Jehovah; for I will restore the captivity of the land He mentions sacrifices, for the service, according to the Law, required, that these should be added as evidences of gratitude. God indeed had no need of vetires, nor did he delight in external displays; but these exercises of religion were necessary for a rude people, and still learning the elements of truth. The Prophet then speaks here with reference to a particular time, when he connects sacrifices with praises and thanksgiving, he yet shews for what end God required sacrifices to be then offered to him, lest the Jews should think that God was pacified when a calf had been slain. He then shews that all this had been prescribed to them, and enjoined for this end — that they might shew themselves thankful.This metonymical mode of speaking ought then to be carefully observed; for hence we conclude, that sacrifices of themselves were of no moment, but were only acceptable and of good odor to God on this account — because they were evidences of gratitude.He then adds, To the house of Jehovah Now, this also ought in the last place to be noticed, — that it is not sufficient for one to be thankful to God, but that public thanksgiving is also required, so that we may mutually stimulate one another. And we also know that confession ought not to be separated from faith; as faith has its seat in the heart, so also outward confession proceeds from it; and therefore it cannot be but that the interior feeling must break out from the soul, and the tongue be connected with the heart. It hence follows, that all those are guilty of falsehood who say that they have faith within, but are at the same time mute, and, as far as they can, unworthily bury the benefits of God. And as I have said, this zeal is required of all the godly, in order that they may stimulate one another to praise God; for it was for this purpose and for this reason, that express mention is made of the Temple; that is, that the faithful might understand, that God is to be worshipped, not only privately and within closed doors, but that also a public profession ought to be made, so that they may together with common consent celebrate and acknowledge his benefits and blessings. TRAPP, "Jeremiah 33:11 The 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

80

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.Ver. 11. The voice of joy.] See Jeremiah 7:34; Jeremiah 16:9.The voice of them that shall say, Praise the Lord of hosts, for he is good.] This carmen intercalare the Jews sang joyfully at their return from Babylon, [Ezra 3:11] and the saints shall have cause to sing throughout all eternity.And of them that shall bring the sacrifice of praise.] Even "the calves of their lips, giving thanks to his name," [Hebrews 13:15] together with other evangelical sacrifices, as contrition; [Psalms 51:17] confidence; [Psalms 4:4] alms deeds; [Hebrews 13:16] the obedience of faith; [Romans 15:16] self-denial, [Romans 12:1] &c. The Talmudists say that the sacrifice of praise here mentioned shall continue when all other sacrifices are abolished; and this we see verified in the Christian Church.ELLICOTT, " (11) The voice of joy, and the voice of gladness . . .—The words gain greater emphasis as being those which the prophet had himself used (Jeremiah 7:34; Jeremiah 16:9; Jeremiah 25:10) in foretelling the desolation of the city. He points, as it were, by implication to the fulfilment of the one prediction, as a guarantee that the other also will, in due season, have its fulfilment.Praise the Lord of hosts . . .—The words were used as the ever-recurring doxology of the Temple-services (Ezra 3:11; 2 Chronicles 7:6; 2 Chronicles 20:21; Psalms 136:2-3; 1 Maccabees 4:24). The Courts of the Temple, now hushed in silence, should once again re-echo with the Hallelujahs of the Priests and Levites. The “sacrifice of praise” (the same phrase as in Jeremiah 17:26; Psalms 56:12) may be either “the sacrifice which consists in praise,” or the “sacrifices of thanksgiving” of Leviticus 7:12, which were offered in acknowledgment of special blessings. The ground of the thanksgiving in either case would be that the Lord had “turned again the captivity” of Jacob. The phrase was a familiar one, as in Psalms 14:7; Psalms 53:6; Deuteronomy 30:3. The words “as at the first” (literally, as at the beginning) do not refer to any previous restoration, like that of the Exodus from Egypt, but to the state before the exile.

12 “This is what the Lord Almighty says: ‘In this 81

place, desolate and without people or animals—in all its towns there will again be pastures for shepherds to rest their flocks.

BARNES, "An habitation - “A shepherd’s encampment.” The words, “causing their flocks to lie down,” mean gathering them into the fold at night.

CLARKE, "A habitation of shepherds - See on Jer_31:12 (note).

GILL, "Thus saith the Lord of hosts,.... Which phrase, or what is answerable to it, is often repeated, to give authority to what is said, and to command a belief of it: again, in this place which is desolate; which was said to be so, Jer_33:10; and indeed was so; and was near utter destruction, as to be without man and without beast; both falling into the hands of the enemy; and that not in the city of Jerusalem only, but in all the cities thereof; of the land of Judea; and from thence in other countries, even in Gentile ones: shall be an habitation of shepherds, causing their flocks to lie down; which is expressive of great peace, no foreign enemy to make afraid or disturb the shepherds and their flocks; and of diligence and industry, plenty and prosperity; though this is to be understood not in a literal, but mystical sense. For by "shepherds" are meant the apostles of Christ, the first ministers of the Gospel, and pastors of churches, that should be first raised up in the land of Judea, and then sent into and spread in all the world; shepherds under Christ, of his raising, qualifying, and calling; to whom he gives a commission to feed his sheep and lambs; assigns them their distinct flocks, and gives them food to feed them with, and to whom they are accountable for those under their care, and the gifts bestowed upon them; and whose business lies in feeding the flock with the solid doctrines of the Gospel, by faithfully administering the ordinances, and in all directing to Christ, where they may find pasture; as also in ruling and governing according to the laws of Christ; in watching over the sheep that they go not astray, and in protecting and defending them from beasts of prey. By the "habitation" of these shepherds is meant the house of God, where the word is preached, and ordinances are administered; here are the shepherds' tents, which, like the tents of Kedar, which were

82

shepherds' tents also, are mean and coarse without, but rich and beautiful within; and are like tents, movable from place to place; and it is the glory and happiness of a country where they are. And by "flocks", or "flock", for it is in the singular number, are meant the church of Christ, which is but one, the general assembly and church of the firstborn written in heaven, and the several particular congregated churches; consisting of such persons as may be compared to sheep, being weak and timorous, meek and humble, harmless and inoffensive; of persons gathered out of the world, distinguished by the grace of God, and folded together in a Gospel church state; though but few, and despised of men, and persecuted, a little flock, and a flock of slaughter: these, by their shepherds, are made "to lie down" in a good fold at night, where they are safe and secure; these shepherds watch over them; angels encamp about them; salvation is walls and bulwarks to them; and God himself a wall of fire around them; and in the day they are made to lie down in the green pastures of the word and ordinances, where they have an abundance, a sufficiency of provisions; and at noon under the shadow of Christ, where they have rest, and where they are screened and sheltered from the heat of a fiery law, of Satan's fiery darts, and of the world's persecution.HENRY 12-14, "II. It is promised that the country, which had lain long depopulated,

shall be replenished and stocked again. It was now desolate, without man and without beast; but, after their return, the pastures shall again be clothed with flocks, Psa_65:13. In all the cities of Judah and Benjamin there shall be a habitation of shepherds, Jer_33:12, Jer_33:13. This intimates, 1. The wealth of the country, after their return. It shall not be a habitation of beggars, who have nothing, but of shepherds and husbandmen, men of substance, with good stocks upon the ground they have returned to. 2. The peace of the country. It shall not be a habitation of soldiers, not shall there be tents and barracks set up to lodge them, but there shall be shepherds; tents; for they shall hear no more the alarms of war, nor shall there be any to make even the shepherds afraid. See Psa_144:13, Psa_144:14. 3. The industry of the country, and their return to their original plainness and simplicity, from which, in the corrupt ages, they had sadly degenerated. The seed of Jacob, in their beginning, gloried in this, that they were shepherds (Gen_47:3), and so they shall now be again, giving themselves wholly to that innocent employment, causing their flocks to lie down (Jer_33:12) and to pass under the hands of him that telleth them (Jer_33:13); for, though their flocks are numerous, they are not numberless, nor shall they omit to number them, that they may know if any be missing and may seek after it. Note, It is the prudence of those who have ever so much of the world to keep an account of what they have. Some think that they pass under the hand of him that telleth them that they may be tithed, Lev_27:32. Then we may take the comfort of what we have when God has had his dues out of it. Now because it seemed incredible that a people, reduced as now they were, should ever recover such a degree of peace and plenty as this, here is subjoined a general ratification of these promises (Jer_33:14): I will perform that good thing which I have promised. Though the promise may sometimes work slowly towards an accomplishment, it works surely. The days will come, though they are long in coming.JAMISON, "habitation of shepherds ... flocks — in contrast to Jer_33:10,

“without man ... inhabitant ... without beast” (Jer_32:43; compare Jer_31:24; Jer_50:19; Isa_65:10).

83

K&D 12-13, "In the land which is now laid waste, and emptied of men and beasts,shepherds, with their flocks, shall again move about and lie down. "This place," is specified by the mention of the several parts of the land, as in Jer_32:44; Jer_17:26. על־ידי נה at the hands, i.e., under the guidance, of him who counts them, viz., the ,מshepherd, who counted the sheep when he took them out to the pasture as well as when he brought them back into the fold; cf. Virgil, Ecl. iii. 34.

CALVIN, "Jeremiah still pursues the same subject; but he speaks here of the settled happiness of the people, as though he had said, that there was no reason for the Israelites to fear, that God would not open for them a way of return to their own country, and preserve and protect them after their return. But in setting forth their quiet and peaceable condition, he speaks of shepherds; for we know that it is a sure sign of peace, when flocks and herds are led into the fields in security. For enemies always gape after prey, and the experience of wars proves this; for whenever incursions are made by enemies, they send spies that they may know whether there are any shepherds or keepers of cattle; and then they know that there is a prey for them. As then shepherds, when an invasion from enemies is dreaded, dare not go forth, and as there is then no liberty, the Prophet, in order to intimate that the Jews would be in a tranquil state, says, There shall again be in this place the habitation of sheepherds, who will make their sheep, or their flock, to lie downWe now perceive the design of the Prophet; for one not sufficiently acquainted with Scripture might raise a question, Is this promise to be confined to shepherds and herdsmen? But, as I have already intimated, the answer is obvious, — The promise is general, but expressed in this way, — that God would be the guardian of his people, so that shepherds would drive here and there their flocks, and herdsmen their cattle, in perfect safety, and without any fear of danger. COFFMAN, "MORE BLESSINGS ENUMERATED"Thus saith Jehovah of hosts, Yet again shall there be in this place, which is waste, without man and without beast, and in all the cities thereof, a habitation of shepherds causing their flocks to lie down. In the cities of the hill-country, in the cities of the lowland, 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 again pass under the hands of him that numbereth them, saith Jehovah."The contrast between Jeremiah 33:10,11 and Jeremiah 33:12,13 emphasizes the great prosperity that is promised for Judah after their return from captivity, these blessings being typical of the great spiritual blessings under the Messiah. "Strangely enough, the Targum has a Messianic interpretation here and substitutes the word `Messiah' for the one counting the sheep."[5] This at least indicates that from of old the whole chapter has been understood as Messianic.

84

TRAPP, "Jeremiah 33:12 Thus 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.Ver. 12. In all the cities thereof shall be an habitation of shepherds,] i.e., Several sorts of buildings, yea, even sheep cotes and lodges for shepherds and their flocks. All these promises are antitheta, opposite to those menaces, Jeremiah 7:34; Jeremiah 16:9; cf. Jeremiah 25:10; Jeremiah 31:24.ELLICOTT, "Verse 12-13(12, 13) Again in this place.—The “place” includes, as in Jeremiah 33:10, “the cities of Judah and the streets of Jerusalem.” The “habitation” for shepherds is translated sometimes by “sheepcote” (1 Chronicles 17:7; 2 Samuel 7:8), sometimes by “fold” (Isaiah 65:10; Ezekiel 34:14), sometimes by “dwelling” or “habitation.” It would seem here to answer to the “towns” of our old English speech, as meaning enclosed spaces, with the tower of the watchman (2 Kings 17:9; Isaiah 1:8), in which, in times of average tranquillity, shepherds and their flocks found shelter, but which were abandoned when the land was overrun by an invading army. In Jeremiah 33:13 the eye of the prophet travels over such districts within the kingdom of Judah to the north and south of Jerusalem, and adds to the picture the vivid touch that the “sheep shall pass under the hands of him that telleth them,” the shepherd whose work it was to count the flock—in older English, “to tell his tale”—as it went out in the morning and returned at nightfall, should find that he had lost none of them.PETT, "Verse 12-13The Whole Land Will Once Again Become A Place Of Flocks And Herds (Jeremiah 33:12-13)To an agricultural people this was an essential part of the re-establishment of the land. Once again the land, which had become so desolate, would be filled with flocks and herds. This would be the sign of its prosperity. The land would be filled with Jacobs, feeding their flocks and seeing their numbers grow. It would be back to the good old days.Jeremiah 33:12-13“Thus says YHWH of hosts.Yet again will there be in this place,Which is waste, without man and without beast,And in all its cities,

85

A habitation of shepherds causing their flocks to lie down.In the cities of the hill-country, in the cities of the lowland,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,Will the flocks again pass under the hands of him who numbers,Says YHWH.”Note again the vivid contrast being expressed. Initially the land would be waste, and would be emptied of man and beast, but then it would become repopulated with both man and beast. The ‘cities’ would be mainly shepherds’ encampments, as they gathered together for mutual protection, with their watchtowers and their sheepfolds. And they would be found all over the land, in the hill country, and in the lowlands (the Shephelah), in the cities of the Negeb (in the south), and in the land of Benjamin (in the north), and in the places around Jerusalem and in the varied cities of Judah. There the flocks would lie down, and there they would be counted by the counters. Note again the opening and closing ‘says YHWH’ stressing that YHWH has spoken.It would be interesting to know how the counting would take place, for it is very probable that few if any shepherds could actually count proficiently to any large extent. (Learning to count takes considerable effort, an effort which may well have not been seen as worthwhile. Such a skill was not really needed by shepherds who would recognise their own sheep without having to count them). Possibly shepherds had a number of small stones reflecting the number of sheep, and the sheep would be numbered by dropping the stones into a vessel as the sheep were driven by. Or there may have been specialist counters who performed this function for the shepherds (as the text may seem to indicate). Or the assessment may have been by names stored in the memory, ‘he calls his own sheep by name’ (John 10:3). The shepherd would know every one of his sheep and would easily spot if one was missing.

13 In the towns of the hill country, of the western foothills and of the Negev, in the territory of 86

Benjamin, in the villages around Jerusalem and in the towns of Judah, flocks will again pass under the hand of the one who counts them,’ says the Lord.

GILL, "In the cities of the mountains, in the cities of the vale, and in the cities of the south,.... Into which three parts the land of Judea was divided; See Gill on Jer_32:44; and in the land of Benjamin, and in the places about Jerusalem, and in the cities of Judah; in the cities of the two tribes, of which Jerusalem was the metropolis; and which returned from the captivity, and settled here, and were in being when the Messiah came, here prophesied of, the great Shepherd of the sheep: shall the flocks pass again under the hands of him that telleth them, saith the Lord; alluding to the custom of shepherds telling their flocks, when they led them out of the fold in the morning, and when they put them in at evening (s); or to the tithing of them, Lev_27:32; this is not to be understood literally, but mystically. So Jarchi, Kimchi, and Abarbinel interpret it of the Israelites going in and out under the hands of their king, that goes at the head of them; and the Targum, of the King Messiah, and who is no doubt meant. The elect of God, who are intended by the "flocks", were in eternal election considered as sheep, and by that act of grace were distinguished from others; and so when an exact account was taken of them, their names were written in heaven, and in the Lamb's book of life; and had this seal and mark put upon them, "the Lord knows them that are his", 2Ti_2:19; also in the gift of them to Christ; in the covenant of grace, when they were brought into the bond of that covenant, they were likewise considered as sheep, distinct from others; and were told into the hands of Christ, where they are kept, and who has a most perfect knowledge of them; and in the effectual calling they will again pass under his hands; they are then as sheep that had gone astray, returned to the Shepherd and Bishop of their souls; and when they are separated from others, and special knowledge is taken of them, and Christ's mark, the sanctification of the Spirit, is put upon them; and at the last day, when Christ shall deliver them up to the Father, he will say, lo, I and the children, or sheep, whom thou hast given me; and they will all be numbered, and not one will be wanting.

JAMISON, "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 (Lev_27:32; Mic_7:14; compare Joh_10:28, Joh_10:29; Joh_17:12).

87

CALVIN, "And in the next verse Jeremiah confirms the same thing, where he mentions, as before, the cities of the mountains, and the cities of the plains, and then the cities of the south, and adds also the land of Benjamin, which was a different part of the country, and he mentions generally the circuits of Jerusalem and the cities of Judah What then? The flocks, he says, shall pass under the hands of a numberer Here, again, is set forth a greater security, because shepherds would not, as it were, by stealth lead forth their sheep, and afterwards gather them in a hurry, as it is usually done, when there is any fear of danger. The sheep, he says, shall pass under the hands of a numberer This could not be the case but in time of perfect peace and quietness; for where there is fear, the shepherds can hardly dare send forth their flocks, and then they dare not number them, but shut them in; and they are also often compelled to drive their flocks into forests and desert places, in order to conceal them. When, therefore, Jeremiah mentions the numbering of them, he intimates that the whole country would be in a state of peace, as in other words, and without a figure, he presently will tell us. But the Prophet in this way exalted the benefits of God, and at the same time strengthened the minds of the weak, for as it has been said, this favor could have hardly been tasted by the Jews while in a state so despairing. The Prophet then made use of a homely and ordinary style when he spoke of flocks and herds. It now follows — COKE, "Jeremiah 33:13. Shall the flocks pass again, &c.— See Leviticus 27:32. Virgil alludes to the same custom when he says, Bis die numerant ambo pecus: "Twice each day they count my goats and sheep." Eclogue 3: The Chaldee explains the phrase of the Messiah: "My people shall be instructed and formed under the hand of the Messiah." See Calmet. TRAPP, "Jeremiah 33:13 In 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.Ver. 13. Shall the flocks pass again under the hand of him that telleth them.] As shepherds used oft to tell their sheep. Christ the great Shepherd and Bishop of souls knoweth all his sheep, and calleth them by name; he hath them ever in numerato, for he numbereth the stars also. See John 10:3; John 10:11-12.

14 “‘The days are coming,’ declares the Lord, ‘when I will fulfill the good promise I made to the 88

people of Israel and Judah.

BARNES, "That good thing - Better, the good word Jer_29:10, with reference to the promise already given Jer_23:5-6.

CLARKE, "Behold the days come - See Jer_23:5, and Jer_31:31.That good thing which I have promised - By my prophets: for those who have predicted the captivity have also foretold its conclusion, though not in such express terms as Jeremiah did. See Hos_1:10, etc.; Hos_2:15, etc.; Hos_6:11, etc.; Amo_9:14, etc., and Jer_3:12, etc. The end of the captivity has been foretold by Micah, Mic_7:9, etc.; Zephaniah, Zep_3:10, etc.; and by Jeremiah, Jer_16:15; Jer_23:3; Jer_29:10; Jer_32:37. The Targum explains Jer_32:14, Jer_32:15, and Jer_32:16 of the Messiah.

GILL, "Behold, the days come, saith the Lord,.... Or, "are coming" (t); future times are respected; yet such as would quickly come; five or six hundred years more, and then would be fulfilled what is after promised. This is ushered in with a "behold", as being a matter of importance, and deserving attention, and even as calling for admiration. This is the principal of the great and mighty things the Lord promised to show to the prophet, Jer_33:3; even the coming of the Messiah, and what concerns his person and office: that I will perform that good thing which I have promised unto the house of Israel and to the house of Judah; or, "that good word" (u); that gracious word concerning Christ and salvation by him; that mercy promised to the fathers; that good thing that came out of Nazareth: the good Shepherd that laid down his life for the sheep, preferable to the shepherds before spoken of: or rather, "that best word" (w); the positive used for the superlative, as frequent in the Hebrew language. Many good words or promises are made before, concerning the spiritual welfare and prosperity of the church; but this is the best of all; this is the better thing provided for saints under the Gospel dispensation, and promised to them, who are meant by the houses of Judah and Israel; for these phrases, as the Jews themselves allow, show that the words belong to the times of the Messiah; and which God, that is true and cannot lie, and who is faithful, that has promised, and is able to perform, will do.

JAMISON, "perform — “I will make to rise”; God’s promise having for a time seemed to “lie” dead and abortive [Calvin].

K&D, "The re-establishment of the Davidic monarchy and of the Levitical89

priesthood. - Jer_33:14. "Behold, days are coming, saith Jahveh, when I will perform the good word which I have spoken to the house of Israel, and concerning the house of Judah. Jer_33:15. In those days and at that time will I cause to sprout unto David a sprout of righteousness, and he shall do judgment and righteousness in the land. Jer_33:16. In those days shall Judah be saved, and Jerusalem shall dwell safely; and this is how she shall be called, 'Jahveh our righteousness.' Jer_33:17. For thus saith Jahveh: David shall never want a man to sit upon the throne of the house of Israel. Jer_33:18. Nor shall the Levitical priests want a man before me to offer a burnt-offering, to burn a meat-offering, or to perform sacrifice every day.Jer_33:19. "And the word of Jahveh came unto Jeremiah, saying: Jer_33:20. Thussaith Jahveh, If ye shall be able to break my covenant (with) the day and my covenant (with) the night, so that there shall not be day and night in their proper time, Jer_33:21. Then also shall my covenant with David my servant be broken, so that he shall not have a son to reign upon his throne, and with the Levites, the priests, my ministers. Jer_33:22. As the host of heaven cannot be numbered, nor the sand of the sea measured, so will I multiply the seed of David my servant, and the Levites who serve me.Jer_33:23. "And the word of Jahveh came to Jeremiah, saying: Jer_33:24. Hast thou not seen what this people have spoken, saying, 'The two families which the Lord hath chosen, these He hath rejected?' and my people they have despised, so that they are no longer a nation before them. Jer_33:25. Thus saith Jahveh: If my covenant with day and night doth not exist, if I have not appointed the laws of heaven and earth, Jer_33:26. Then also will I reject the seed of Jacob and David my servant, so as not to take any of his seed as rulers over the seed of Abraham, Isaac, and Jacob. For I will turn their captivity, and take pity on them."

Jer_33:14-21Jer_33:14-18 contain the promise of the restoration of the monarchy and the priesthood. Jer_33:19-26 further present two special messages from God, in the form of supplements, which guarantee the eternal continuance of these institutions.

(Note: The portion contained within Jer_33:14-26 is wanting in the lxx; for this reason, and chiefly because of the promise of the eternal duration, not merely of the royal house of David, but also of the Levitical priests, and their innumerable increase, J. D. Michaelis and Jahn have considered it spurious. To these must be added Movers, who takes Jer_33:18, Jer_33:21-25 as later interpolations, and Hitzig, who treats the whole passage as a series of separate additions made in a later age. On the other side, Kueper, Wichelhaus, and Hengstenberg (Christology, vol. ii. pp. 459-461 of Clark's Translation) have shown the utter worthlessness of these reasons, and Graf also has defended the genuineness of the passage. So too has Ewald, who says (Propheten, ii. 269), "Nothing can be so preposterous and unreasonable as to find in this passage, Jer_33:19-26, or in Jer 30-33 generally, additions by a later prophet.")The promise in Jer_33:14-16 has already been given in substance in Jer_23:5-6, and in our verses it is only formally extended, and thereby made more prominent. In Jer_33:14it is designated as the establishment, i.e., the realization, of the good word which the Lord has spoken concerning Israel and Judah. "The good word" is, according to Deu_28:1-14, the blessing which the Lord has promised to His people if they obey His commands; cf. 1Ki_8:56. Here also must "the good word" be taken in the same general meaning; for our verse forms the transition from the promise of the restoration and

90

blessing of Israel in the future (Jer_33:6-13) to the special promise of the renewal and completion of the Davidic monarchy (Jer_33:15.). In Jer_29:10, on the contrary, "the good word" is specially referred, by the following infinitival clause, to the deliverance of the people from Babylon. But it is unlikely that "the good word" refers to the "sprout" of David, which is expressly promised in Jer_23:5., and repeated here, Jer_33:15.; for here a like promise to the Levites follows, while there is none in Jer 23, and it is here so closely linked with the promise regarding David, that it must be viewed as a portion of the "good word." In the change from אל to על in Jer_33:14, we must not, with Hengstenberg, seek a real difference; for in Jeremiah these prepositions often interchange without any difference of meaning, as in Jer_11:2; Jer_18:11; Jer_23:35, etc. The blessing promised to the people in the "good word" culminates in the promise, Jer_33:15., that the Lord will cause a righteous sprout to spring up for David. On the meaning of this promise, see the remarks on Jer_23:5-6. The difference made in the repetition of that promise is really unimportant. אצמיח instead of הקמתי does not change the sense. הצמיח, to cause to sprout of grow, corresponds to the figure of the צמח .under which the Messiah is represented in both passages ,צמח צדקה is only a more sonorous expression for צמח The words "He shall rule as king and deal .צדיקwisely," which in Jer_23:5 bring into prominence the contrast between the kingdom of the Messiah and that of the godless shepherd of the people, were unnecessary for the connection of our passage. Besides, in Jer_23:6 Israel is named together with Judah, instead of which, we have here, in Jer_33:16, Jerusalem; accordingly, the name "JahvehTsidkenu" is referred to Jerusalem, while in Jer_23:6 it is predicated of the sprout of David. The mention of Jerusalem instead of Israel is connected with the general scope of our prophecy, viz., to comfort the covenant people over the destruction of Jerusalem (Jer_33:4.). But that, through the mention simply of Judah and its capital, the ten tribes are not to be excluded from participation in the coming prosperity, may be seen even from Jer_33:14, where "the good word" is referred to Israel and Judah, and still more plainly from Jer_33:24, Jer_33:26, where this promise is made sure to the whole seed of Israel. The transference of the name Jahveh Tsidkenu from the sprout of David to the city of Jerusalem is connected with the fact, that the name only expresses what the Messiah will bring to the people (see Jer_23:6); the righteousness which He works in and on Jerusalem may, without changing the substance of the thought, be attributed to Jerusalem itself, inasmuch as Jerusalem reflects the righteousness which is bestowed on her by the Messiah.

This promise is, Jer_33:17, further confirmed by the renewal of that which the Lord had given King David, through Nathan the prophet, 2Sa_7:12-16, and that, too, in the form in which David himself had expressed it in his address to Solomon, shortly before his death, 1Ki_2:4, and in which Solomon had repeated it, 1Ki_8:25 and 1Ki_9:5. The formula לא יכרת there never will be cut off from David one sitting," etc., has the" ,וגוmeaning, David will never want a descendant to occupy his throne; or, the posterity of David will possess the kingdom for ever. A temporary loss of the throne is not thereby excluded, but only such a permanent loss as would be caused by the family of David becoming extinct, or by the kingdom in Israel either passing over to some other family, or in some way or other coming to an end; see on 1Ki_2:4. - The very same promise is given to the Levitical priests, i.e., the priests of the tribe or family of Levi (כהנים as in Deu_17:9, Deu_17:18; Deu_18:1, etc.). They shall never want one to bring and prepare

91

an offering before the Lord. Burnt-offering, meat-offering, and sin-offering are the three species of sacrifice which were to be brought, according to the law, as in Jer_17:26. By means of the apposition "the Levites," the priests are designated as the legitimate priesthood, established as such in virtue of God's choice of the tribe of Levi, in contrast with priests such as Jeroboam appointed, out of the common people, for the worship set up by him. Not only shall Israel have priests, but priests out of the tribe of Levi, which was chosen by God for the sacerdotal office, as the medium of communicating His gracious gifts. The designation of the priests as "the Levites" corresponds, accordingly, to the kings of the family of David. Such a view explains this addition to our passage, to which critics such as Hitzig have taken objection. The Davidic kingdom and the Levitical priesthood were the two pillars and bases of the Old Testament theocracy, on which its existence and continuance depended. The priesthood formed the medium of approach for the people into divine favour. The kingdom assured them of the divine guidance.(Note: Continebatur autem salus populi duabus istis partibus. Nam, sine rege, erant veluti corpus truncum aut mutilum; sine sacerdote mera erat dissipatio. Nam sacerdos erat quasi medius inter Deum et populum, rex autem representabat Dei personam. - Calvin.)

Both of these pillars were broken with the destruction of Jerusalem and of the temple; the theocracy the appeared to have ceased to exist. At this time, when the kingdom, with its ordinances of justice and of grace, bestowed by God, was being dissolved, the Lord, in order to keep His people from despair, declares that these two institutions, in accordance with His promise, shall not fall to the ground, but shall stand for ever. By this, God's own people received a pledge for the re-establishment and renovation of the kingdom of God. Such is the object of this promise. - As to the kind and mode of reinstitution of both of these ordinances, which were abolished when the state came to ruin, the prophecy now before us gives no explanation; but in the emphatic confirmation of the prophecy which follows, we find brief indications which clearly show that the restoration spoken of will not be a reinstitution of the old form which is now perishing, but a renovation of it, in its essential features, to a permanent existence.The confirmations of these promises, which follow them in Jer_33:19-26, are each introduced by separate headings, perhaps not merely to render them more prominent, but because the Lord revealed them separately to the prophet; but it by no means follows from this that they are later additions, without any connection. Jer_33:20. "If ye shall break my covenant with the day,...then also will my covenant with David...be broken." This if betokens the impossible; man cannot alter the arrangement in nature for the

regular alternation of day and night. ם הי and הלילה are in apposition to בריתי, "my covenant the day - the night," for "my covenant with regard to the day and the night, which is this, that day and night shall return at their appointed times." The ו before לבלתי is explanatory. מם־ולילה י are adverbs, "day and night," for "the regular alternation of day and night." These divine arrangements in nature are called a covenant; because God, after the flood, gave a pledge that they should uninterruptedly continue, in a covenant made with the human race; cf. Gen_9:9 with Gen_8:22. As this covenant of nature cannot be broken by men, so also the covenant of grace of the Lord with David and the Levites cannot be broken, i.e., annulled. The covenant with David consisted in the promise that his kingdom should endure for ever (see Jer_33:17); that with the Levites, in the eternal possession of the right to the priesthood. The institution of the priesthood is certainly not represented in the law as a covenant; it consisted merely in the choice of Aaron and his sons as priests by God, Exo_28:1. But, inasmuch

92

as they were thereby brought into a peculiar relation to the Lord, and thus had vouchsafed to them not merely privileges and promises, but also had laid on them duties, the fulfilment of which was a condition of receiving the privileges, this relation might be called a covenant; and indeed, in Num_25:11., the promise given to Phinehas, that he should have the priesthood as an eternal possession, is called a covenant of peace and an eternal covenant of priesthood. This promise concerned the whole priesthood in the person of Phinehas, and the Levites also, inasmuch as the Levites were given to the priests; hence there is mention made in Mal_2:4, Mal_2:8, of a covenant with Levi. In this prophecy, too, mention is made of the priests alone. The general idea contained in the words "the Levites," placed first, is more clearly defined by the apposition "the priests," and restricted to the priests of the tribe of Levi.CALVIN, "Jeremiah now shews why God had promised that there would be a quiet habitation for shepherds, so that no one would by force take away their flocks. For God declares, that his promise would not be void, as its effects would shortly be evident, even when his mercy was known by the ten tribes and by the kingdom of Judah. Hence he says, The days shall come; for it behoved the faithful to look farther than to their present condition. As they were then exposed to slaughter, though the unbelieving still entertained vain hopes, yet the children of God saw thousand deaths; so that it could not be but that terror almost drove them to despair; and in their exile they saw that they were far removed from their own country, without any hope of a return. That the Prophet then might still support these, he bids them to extend their thoughts to a future time; and he had prefixed, as we have before seen, seventy years. It is the same then as though he had said, that the favor of which he predicts could not be laid hold on, except the faithful held their minds in suspense, and patiently waited until the time of the promised deliverance came.Coming then are the days, and I will rouse, or as some render it, “and I will establish;” and both meanings may suit; for קום kum, means to rise, but here in an active or transitive sense it means to make to rise. However, its meaning sometimes is to establish, and sometimes to rouse, (90) so as to make that to appear which was before hidden. And this mode of speaking is fitly adopted as to the promises of God; for they seem for a time to he dormant without any effect, or seem to disappear or vanish away. Hence the stability of the promises then appears, and is seen when God raises them up, they being before hidden and concealed from the faithful. The meaning of the Prophet is, that God would at length render evident the power of his word, by fulfilling it.But from this manner of speaking, a useful doctrine may be deduced: for we are thus reminded that the promises of God are not always so manifest, that their effect or accomplishment is evident to us, but on the contrary they may appear to be dead and void. When it is so, let us learn to exercise faith and patience, so that our souls may not tremble, though God’s promises may not every moment manifest their power by being actually fulfilled. In short, the true application of prophetic truth is, that we never lay hold on, and really embrace the promises of God, except we look

93

forward to the days that are coming, that is, except we patiently wait for the time prefixed by God: and further, except our faith leans on the promises, when they seem to he dormant, it is not firm, and has no roots or foundations; for as the root which nourishes the tree is not seen, but lies hid in the earth, and as the foundation of a house is not visible to our eyes, so ought our faith to be in like manner founded, and to drive deep roots into God’s promises, so that its firmness may not be in the air, nor have a visible surface, but a hidden foundation. This then is the import and the proper application of this doctrine.But God calls it his good word, because he had promised to be the deliverer of his people. The word of God, when it denounces all kinds of death, and contains nothing but terrors, is always good, if goodness be taken for what is just and right; and hence God, by Ezekiel, reproves the Jews, because his word was bitter to them, and says,“Are the ways of the Lord crooked and thorny? Ye are awry,” he says, “and not my word.” (Ezekiel 18:25)But here the goodness of the word is to be taken for the deliverance of the people; for when God shakes the despisers of his Law with terror, his word is called evil on account of its effect. At the same time, as I have already said, whether God offers to us his favor and mercy, or denounces vengeance on the unbelieving, his word is ever good and right, though it may not be pleasant. This then relates to the apprehensions of men when he says, I will rouse, or establish, my good wordHe afterwards adds, which I have spoken;’ by which clause he confirms the doctrine of Jeremiah, for he shews that he was its author, and that Jeremiah brought nothing from himself, but faithfully testified of his mercy and of the liberation of the people according to the commission he had received. We are at the same time reminded, that we are not presumptuously to hope for anything, except God has spoken. Let us then learn to embrace his promises, so that none of us may look for this or that, but know that then only he will be propitious to us, when we lean on his word. He afterwards speaks of the kingdom of Israel, and of the kingdom of Judah, to intimate that he would be merciful to the whole people, though the ten tribes had been for a long time separated from the tribe of Judah, and from the half tribe of Benjamin, as it has been stated elsewhere. It follows — COFFMAN, "MESSIAH THE BRANCH IS PROMISED"Behold, the days come, saith Jehovah, that I will perform the good word which I have spoken concerning the house of Israel and the house of Judah. In those days, and at that time, will I cause a Branch of righteousness to grow up unto David; and he shall execute judgment and righteousness in the land. In those days shall Judah be saved, and Jerusalem shall dwell safely; and this is the name whereby she shall be called: Jehovah our righteousness. For thus saith Jehovah: David shall never want a man to sit upon the throne of the house of Israel; neither shall the priests of

94

the Levites want a man before me to offer burnt-offerings, to burn meal-offerings, and to do sacrifice continually."As noted in the chapter introduction, the only difficulty here is the apparent promise of the perpetual succession of his descendants upon the throne of David and also that of the permanent, unending restoration of the Levitical priests with their animal sacrifices, events which are denied absolutely by other passages of the Word of God. We have rejected the device which would remove this passage from God's Word; and the best explanation of the true meaning, as we see it, is that of Payne Smith. "The solution is probably as follows. It was necessary that the Bible should be intelligent to the people at the time when it was written, and in some degree to the writer. Neither writer nor the reader needed to know the whole meaning, but it must have had some meaning to them. But language can never rise above the ideas of the time; for words are merely symbols, taken at first from external objects, but gradually elevated and made to express mental emotions and spiritual conceptions. The Jew therefore could use only such symbols as he possessed; and in describing the perfections of the Christian Church, he was compelled to represent it as the state of things under which he had lived, freed from all imperfections. Thus we can form no idea of Deity except as a man freed from all human weakness ... So here; the Davidic kingdom and the Levitical priesthood are symbols that represented to the Jew all that was most dear to his heart in the state of things under which he lived."[6]The limitation of language itself has been frequently mentioned in my series of commentaries. "The waters above the firmament" in the Creation narrative, for example, actually refer to "moisture in the atmosphere, or clouds"; but the Jews had no word for "vapor"; therefore, the waters (liquid) were beneath the firmament, and the waters (vapor) were above the firmament.Also, read the description of the New Jerusalem in Revelation's last two chapters. "Transparent gold" is an impossibility.Language often breaks down as an inadequate vehicle for the conveyance of the thoughts of God; and so we believe is the case here. The continuity of a succession of rulers on the literal throne of David and the perpetual ministrations of the Levitical order in their offerings of burnt-offerings, etc., represented to the Jew the full and perpetual restoration of his national life, along with freedom from oppressive foreign rule, and restoration of all the rights and privileges of his holy religion: Furthermore, it was impossible for the Jewish mind to have comprehended such marvelous blessings apart from such promises as are found in these five verses.Nevertheless, we believe that the words are also literally true when properly understood. How about all of those "kings" and "priests" which are promised here? They are those who have been loosed from their sins and cleansed in the blood of

95

Christ. "Unto him that loved us, and washed us from our sins, in his own blood, and made us kings and priests unto God and his Father; to him be glory and dominion forever and ever. Amen." (Revelation 1:5,6, KJV).KINGS AND PRIESTS UNTO GODThese are Christians, called by the apostle Peter "a royal priesthood" (1 Peter 2:9), and of whom the prophecy declares that "They live and reign with Jesus Christ a thousand years!" (Revelation 20:6). And just who are these? They are those who participated in the "first resurrection." They are those who experienced the new birth (Revelation 20:5).And how about those "sacrifices" which are to be offered perpetually? "Ye (Christians) ... are a spiritual house, a royal (or holy) priesthood, to offer up spiritual sacrifices, acceptable to God through Jesus Christ" (1 Peter 2:5).And the burnt-offerings ... what about them? When the true sacrifice for sins, even Christ our Lord, died upon Calvary, the whole institution of animal sacrifices perished forever, never to be renewed. Therefore the perpetual sacrifices mentioned here refer not to burnt offerings, etc, but to "spiritual sacrifices," as indicated in the above paragraph. And exactly what are those spiritual sacrifices? They are the songs, the prayers, the charities, the good deeds, the faithful lives of true Christians. They are described in Hebrews."Through him (Christ) then let us offer up a sacrifice of praise to God continually, that is, the fruit of lips that make confession to his name. But to do good and to communicate forget not; for with such sacrifices God is well pleased" (Hebrews 13:15-16).These New Testament passages clear up completely any problems that are alleged to appear in these verses. Again we have proof that when radical critics wish to expunge some verse or some chapter from the Bible, it is merely because they cannot understand the passage; and for many of them, their failure is due to their apparent ignorance of everything in the New Testament.THE RIGHTEOUS BRANCH"I will cause a Branch of righteousness to arise unto David ..." (Jeremiah 33:16). This prophecy parallels that of Jeremiah 23:1-8. (See notes on this above). It is amazing that "Jehovah Our Righteousness," which is given there as the name of the Righteous Branch (The Messiah), appears here as the name of Jerusalem. This is no contradiction, because the New Jerusalem is the Church of God, completely identified with the True Israel who is Jesus Christ, a truth which becomes crystal clear in the New Testament. This designation of Jerusalem as "Jehovah Our Righteousness" makes it mandatory to read "Jerusalem" here as "The New Jerusalem." All will admit the total impropriety of associating a name like that with

96

the literal earthly Jerusalem.Although his prophecies of the Messiah are not as extensive as those of Isaiah, Jeremiah nevertheless often spoke of the coming of the Messiah. "He spoke of the Messiah as `The Spring of Living Waters' (Jeremiah 2:13), `The Good Shepherd' (Jeremiah 23:4; 31:10), `The Righteous Branch' (here and in Jeremiah 23:5f), `The Redeemer' (Jeremiah 50:34), `The Lord Our Righteousness" (Jeremiah 23:6), `David the King' (Jeremiah 30:9), and as `The Agent of the New Covenant' (Jeremiah 31:31-34)."[7]Thus, we find no fault whatever with what the holy prophet has written here; and we believe that the full understanding of it is clear enough in the marvelous words of the New Testament. The literal interpretation which sees here a promise, not of One Davidic King alone, namely the Messiah, "but a series of Davidic descendants to occupy the throne of David"[8] is incorrect. As Jellie noted, "It was impossible, and now is impossible, to restore: (1) either a literal reign of David's descendants or (2) the Levitical priesthood, for two reasons: (a) Their genealogical tables have been irrecoverably lost, and (b) nothing short of a direct decision from God Himself could distinguish the descendants of David or Levi from the descendants of any other of the twelve tribes of ancient Israel."[9]Furthermore, it should be particularly noted that this chapter says nothing at all about any "succession" of Davidic kings, or any series of such rulers, but that he shall have "a son to reign upon his throne." That son is the Son of God, the Messiah. But how about the plurality that seems to be here implied? Well, Christ himself said of the Twelve Apostles, "Ye shall sit upon twelve thrones judging the twelve tribes of Israel" (Matthew 19:28), a reference, of course, to the spiritual authority of the Apostles in God's Church.TRAPP, "Jeremiah 33:14 Behold, 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.Ver. 14. I will perform that good thing.] Praestabo verbum istud optimum, as Tremellius well rendereth it. I will perform that best word or promise, viz., concerning Christ, in whom all the former and future promises are Yea and Amen, to the glory of God. [2 Corinthians 1:20]“ Haec dicenda bono sunt bona verba die. ”ELLICOTT, "Verse 14-15(14, 15) Behold, the days come, saith the Lord . . .—The words are manifestly a conscious reproduction of Jeremiah 23:5-6. In “I have promised” we may indeed trace a distinct reference to that passage. Once more “the Branch of righteousness” (Isaiah 4:2; Isaiah 11:1)—the coming heir of the throne of David, the true King who

97

is to execute judgment—is put forward, as seen in the vision of the prophet’s hopes.PETT, "Verses 14-16The Setting Up Of The Shoot Of Righteousness Descended From David (Jeremiah 33:14-16).YHWH now repeats His promise of a coming David who will introduce righteousness (compare Isaiah 9:7; Isaiah 11:1-4). The days are coming, on the assured word of YHWH, when He will perform the good word that He has spoken concerning the house of Israel and the house of Judah. For in those days He will bring forth a shoot of righteousness to David, a righteous and true Davidic king, Who will bring about justice and righteousness among His people. The promise is basically Messianic. He will introduce a reign of righteousness.Jeremiah 33:14“Behold, the days are coming, the word of YHWH, that I will perform that good word which I have spoken concerning the house of Israel and concerning the house of Judah.”This is the fourth ‘days are coming’ of this series of passages. The first referred to the re-establishing of the people in the land (Jeremiah 31:27-28), the second to the giving of the new covenant (Jeremiah 31:31-34), and the third to the re-establishment of the new Jerusalem (Jeremiah 31:38-40). Now all will be sealed by the setting up of God’s righteous King. It is a ‘good word’ indeed.PETT, "Verses 14-25YHWH Promises That In ‘The Days That Are Coming’ Both His Chosen (Davidic) Kingship and His God-Appointed (Levitical) Priesthood Will Be Maintained So As To Watch Over His People’s Future (Jeremiah 33:14-25).The point in what follows is not so much the proper descent of the kings and priests mentioned, as the fact that they will be those who have been chosen and appointed by YHWH. Both the Davidic kingship and the Levitical priesthood had been chosen and appointed by YHWH in order to maintain a pure kingship and a pure priesthood, and that was why they were kept ‘in the family’. The theory was that they would be properly bred to their posts, inheriting the virtues of their ancestors. One thing in which northern Israel had so disastrously failed was in dispensing with the Davidic kingship and the Levitical priesthood, appointing instead kings and priests of their own choice who had soon proved their lack of worth. But Judah was also suffering because whilst they still had a Davidic kingship and a Levitical priesthood, their ‘Davidic kings’ did not walk in the ways of David, and their ‘Levitical priests’ did not walk in the ways of Aaron.

98

Thus YHWH’s promise is not only of a Davidic King, but of one who will be a Shoot of Righteousness. And His promise is not only of a Levitical priesthood, but of one that will offer sacrifices truly ‘before YHWH’. In other words He will provide true Kingship and true Priesthood of a type which is pleasing to Him. The main spotlight is, however, on the Righteous Shoot from the house of David, who is then described in more detail (Jeremiah 33:15-16; Jeremiah 33:25 a), with the true priesthood being a necessary adjunct so that true worship will be ensured.

15 “‘In those days and at that time I will make a righteous Branch sprout from David’s line; he will do what is just and right in the land.

BARNES 15-16, "Compare the marginal reference. When the good word was spoken, the name Yahweh our Righteousness was given to the righteous Sprout: here it is given to Jerusalem, i. e., to the Church, because it is her business mediately to work on earth that righteousness which Christ works absolutely. Compare Eph_1:23.

GILL, "In those days, and at that time,.... In those very selfsame days before spoken of; in those days to come, and which were hastening on; in the fulness of time, agreed on between Jehovah and his Son; the appointed, fixed, determined time: will I cause the Branch of righteousness to grow up unto David; not Zerubbabel, but the Messiah; who is not only a branch of David's family, and therefore said to grow up unto him, being of his seed, his son, and offspring; but a Branch of righteousness, or a righteous Branch; perfectly righteous in himself, and the author of righteousness unto others; which cannot be said of Zerubbabel, or of any other branch springing from David but the Messiah; and of him the Targum interprets it, paraphrasing it thus, "the Messiah of righteousness;'' and Kimchi's note is,

99

"this is the King Messiah;'' and so it is by other Jewish writers (x) interpreted of him: and he shall execute judgment and righteousness in the land; judgment upon the blind Pharisees given up to judicial blindness and hardness of heart; and upon the world, and the prince of it, who was cast out by him; and though he came not at first to judge the world and all the individuals of it, as he will do at his second coming; yet all judgment, rule, and government of his church, is committed to him by his Father; and he is on the throne to order and establish it with judgment, and to overrule all things for the good of it, and his own and his Father's glory: and he has "wrought" out an everlasting "righteousness", agreeably to law and justice, for the justification of his people; for which reason he and they have the name in Jer_33:16.

HENRY 15-16, "To crown all these blessings which God has in store for them, here is a promise of the Messiah, and of that everlasting righteousness which he should bring in (Jer_33:15, Jer_33:16), and probably this is that good thing, that great good thing, which in the latter days, days that were yet to come, God would perform, as he had promised to Judah and Israel, and to which their return out of captivity and their settlement again in their own land was preparatory. From the captivity to Christ is one of the famous periods, Mat_1:17. This promise of the Messiah we had before (Jer_23:5, Jer_23:6), and there it came in as a confirmation of the promise of the shepherds whom God would set over them, which would make one think that the promise here concerning the shepherds and their flocks, which introduces it, is to be understood figuratively. Christ is here prophesied of, 1. As a rightful King. He is a branch of righteousness, not a usurper, for he grows up unto David, descends from his loins, with whom the covenant of royalty was made, and is that seed with whom that covenant should be established, so that his title is unexceptionable. 2. As a righteous king, righteous in enacting laws, waging wars, and giving judgment, righteous in vindicating those that suffer wrong and punishing those that do wrong: He shall execute judgment and righteousness in the land. This may point at Zerubbabel, in the type, who governed with equity, not as Jehoiakim had done (Jer_22:17); but it has a further reference to him to whom all judgment is committed and who shall judge the world in righteousness. 3. As a king that shall protect his subjects from all injury. By him Judah shall be saved from wrath and the curse, and, being so saved, Jerusalem shall dwell safely, quiet from the fear of evil, and enjoying a holy security and serenity of mind, in a dependence upon the conduct of this prince of peace, this prince of their peace. 4. As a king that shall be praised by his subjects: “This is the name whereby they shall call him” (so the Chaldee reads it, the Syriac, and vulgar Latin); “this name of his they shall celebrate and triumph in, and by this name they shall call upon him.” It may be read, more agreeably to the original, This is he who shall call her, The Lord our righteousness. As Moses's altar is called Jehovah-nissi (Exo_17:15), and Jerusalem Jehovah-shammah (Eze_48:35), intimating that they glory in Jehovah as present with them and their banner, so here the city is called The Lord our righteousness, because they glory in Jehovah as their righteousness. That which was before said to be the name of Christ (says Mr. Gataker) is here made the name of Jerusalem, the city of the Messiah, the church of Christ. He it is that imparts righteousness to her, for he is made of God to us righteousness, and she, by bearing that name, professes to have her whole righteousness, not from herself, but from him. In the Lord have I righteousness and strength, Isa_45:24. And we are made the righteousness

100

of God in him. The inhabitants of Jerusalem shall have this name of the Messiah so much in their mouths that they shall themselves be called by it.

JAMISON, "Repeated from Jer_23:5.the land — the Holy Land: Israel and Judah (Jer_23:6).

CALVIN, "Here the Prophet shews what Paul afterwards has spoken of, that all the promises of God are in Christ yea and amen, (2 Corinthians 1:20) that is, that they do not stand nor can be valid as to us, except Christ interposes to sanction or confirm them. Then the efficacy of God’s promises depends on Christ alone. And hence the Prophets, when speaking of the grace of God, come at length to Christ, for without him all the promises would vanish away. Let us also know that the Jews had been so trained as ever to flee to God’s covenant; for on the general covenant depended all particular promises. As, for instance, Jeremiah has hitherto been often prophesying of God’s mercy to the people, after having punished them for their sins; now this promise was special. How then could the Jews and the Israelites believe that they should return to their own country? This special promise could have been of no moment, except as it was an appendix of the covenant, even because God had adopted them as his people. As then the Jews knew that they had been chosen as a peculiar people, and that God was their Father, hence their faith in all the promises. Now, again, we must bear in mind, that the covenant was founded on Christ alone; for God had not only promised to Abraham that he would be a Father to his seed, but had also added an earnest or a pledge that a Redeemer would come.We now then perceive the reason why the Prophets, when they sought to strengthen the faithful in the hope of salvation, set forth Christ, because the promises had no certainty without the general covenant. And further, as the general covenant could not stand, nor have any validity, except in Christ, this is the point to which Jeremiah now turns his attention, as we have also seen in other places, especially in the twenty-third chapter, from which he repeats this prophecy. God then had promised that his people would be restored; he had also promised that he would be so propitious to them as to preserve them in safety as his people: he now adds —In those days, and at that time, I will raise up, I will cause to germinate; the verb in the twenty-third chapter is הקמתי, ekamti, I will cause to rise; but here, “I will cause to germinate;” and there we read, “a righteous branch,” but here, “a branch of righteousness,” which means the same thing. But why does the Prophet now speak of the seed of David? It is not an abrupt sentence; and the reason is, because the minds of the faithful would have alwass vacillated, had not Christ been brought forward, on whom the eternal and unchangeable covenant of God was founded. But they could not have had any taste of God’s grace, had they not known that they had been gratuitously chosen by him. Adoption then was the foundation of the covenant; and then Christ was the earnest and pledge of the covenant, as well as of gratuitous adoption. Hence it was, that the Prophet, wishing to seal and confirm his prophecy,

101

bids the faithful to look to Christ.He says, In those days, and at that time; for, as it is said in the proverb, “Even quickness is delay when we have ardent wishes,” so now a long delay might have produced weariness iu the Israelites. That they might not, then, be carried away by too much haste, he mentions those days and that time So that if God deferred the time, that they might check themselves, he says, I will make to grow for David a righteous branchThis passage ought, no doubt, to be understood of Christ. We know that it was a common thing with the Jews, that whenever the Prophets promised to them the seed of David, to direct their attention to Christ. This was then a mode of teaching familiarly known to the Jews. The Prophets, indeed, sometimes mentioned David himself, and not his son,“I will raise up David,” etc. (Ezekiel 34:23)Now David was dead, and his body was reduced to dust and ashes; but under the person of David, the Prophets exhibited Christ. Then as to this passage, the Jews must shew their effrontery in a most ridiculous manner, if they make evasions and attempt to apply it otherwise than to Christ. This being the ease, were any one to ask now the Jews, how this prophecy has been fulfilled, it would be necessary for them to acknowledge Christ, or to deny faith in God, and also in Jeremiah. It is, indeed, certain that Jeremiah celebrates here the grace of deliverance especially on this account, because a Redeemer was shortly to come. For the return of the Jews to their own land, what was it? We know that they, even immediately at their restoration, were in a miserable state, though their condition then was much better than afterwards; for in after times they were cruelly treated by Antiochus and other kings of Syria: they were ever exposed to the heathens around them, so that they were harassed and plundered by them at pleasure. Then during the whole of that time which preceded the coming of Christ, God did not fulfill what he had promised by Jeremiah and his other servants. What is now their condition? Dispersed through the whole world; and they have been so for more than fifteen hundred years, since Christ arose from the dead; and we see that they pine away under their calamities, so their curse seems dreadful to all. God had, indeed, spoken by Moses, and then repeated it by his Prophets,“Ye shall be for a hissing and for a curse to all nations.”(Deuteronomy 28:37; Jeremiah 25:18)But that punishment was to be for a time. There is, therefore, no reason for what the Jews allege. It hence appears that they are wholly destitute of all credit, and only perversely pretend, I know not what, that there may be some show, though wholly hypocritical, in what they assert. But with regard to us, we see that the promise respecting the coming of the Messiah has not been made in vain; and we also know, that it happened, through the wonderful purpose of God, that the Jews did not

102

enjoy full and real happiness, such as had been promised at the coming of Christ, lest they should think that what all God’s servants had promised was then accomplished: for we know how disposed men are to be satisfied with earthly things. The Jews might then have thought that their happiness was completed, had not God exercised them with many troubles, in order that they might ever look forward to the manifestation of Christ.He calls it the Branch of righteousness, by way of contrast, because the children of David had become degenerated; and God had almost deemed them accursed, for the greatest part of the kings were destitute of God’s grace. There was, then, but one Branch of righteousness, even Christ. We further know how wide and extensive is Christ’s righteousness, for he communicates it to us. But we ought to begin with that righteousness which I have mentioned, that is, what is in opposition to the many changes which happened to the posterity of David, for things often were in a very low state. Thoughunto David, לדוד Ladavid, is often taken as meaning, “I will raise up the branch of David,” yet God seems here to refer to the promise which he had made to David, as God is said in many passages to have sworn to his servant David. (Psalms 89:3)It follows, And he shall execute judgement and justice in the land By these words a right government is denoted; for when the two words are joined tegether, justice refers to the defense of the innocent, and judgment to the punishment of iniquity; for except the wicked are restrained by the fear of the law, they would violate all order. Judgment, indeed, when by itself, means the right administration of the law; but as I have already said, justice and judgment include the protection of the good, and also the restraint of the wicked, who become not obedient willingly or of their own accord. In a word, the promise is, that the king here spoken of would be upright and just, so as to be in every way perfect, and exhibit the model of the best of kings.But we must always observe the contrast between the other descendants of David and Christ. For the Jews had seen the saddest spectacles in the posterity of David: many of them were apostates, and perverted the worship of God; others raged against the Prophets and all good men, and were also full of avarice and rapacity, and given to all kinds of lusts. Since, then, their kings had debased themselves with so many crimes, there is here promised a king who would so discharge his office as to be owned as the true minister of God.It is, at the same time, necessary to bear in mind the character of Christ’s kingdom. It is, we know, spiritual; but it is set forth under the image or form of an earthly and civil government; for whenever the Prophets speak of Christ’s kingdom, they set before us an earthly form, because spiritual truth, without any metaphor, could not have been sufficiently understood by a rude people in their childhood. There is no wonder, then, that the Prophets, wishing to accommodate their words to the capacity of the Jews, should so speak of Christ’s kingdom as to portray it before them as an earthly and civil government. But it is necessary for us to consider what

103

sort of kingdom it is. As, then, it is spiritual, the justice and judgment of which the Prophet speaks, do not belong only to civil and external order, but rather to that rectitude by which it comes that men are reformed according to God’s image, which is in righteousness and truth. Christ then is said to reign over us in justice and judgment, not only because he keeps us by laws within the range of our duty, and defends the good and the innocent, and represses the audacity of the wicked; but because he rules us by his Spirit. And of the Spirit we know what Christ himself declares, “The Spirit shall convince the world of righteousness and judgment,” etc. (John 16:8) Hence we must come to spiritual jurisdiction, if we wish to understand what that righteousness is which is here mentioned: of the same kind also is the judgment that is added. It afterwards follows, — WHEDON, " CHRIST THE BRANCH — THE FULFILMENT OF BOTH THE KINGLY AND THE PRIESTLY IDEAS, Jeremiah 33:15-18.15, 16. These verses are substantially a repetition of Jeremiah 23:5-6, with several changes, most of which, however, are of no real significance. But in one important feature this passage is different. It is here stated that the city shall be called, The Lord our Righteousness. This suggests the real oneness between the personal life-source, the Messiah, and the channel through which this life flows forth to the nations.

COKE, "Verse 15-16Jeremiah 33:15-16. In those days, &c.— See the note on chap. Jeremiah 23:6. Many commentators render the last clause of the 16th verse thus, And this is he that shall proclaim to her, or, And he that shall call her, is the Lord, &c. Such qualities are given to the person here called the Branch, as can belong to no other than Jesus Christ the Son of David, the first-born of the Father. See the 17th and 18th verses.

TRAPP, "Jeremiah 33:15 In 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.Ver. 15. I will cause the branch of righteousness.] See the same, Jeremiah 23:5. The sweet promise concerning Christ can never be too often repeated. The Greek and German versions have that clause here also as there, "And a king shall reign and prosper, or understand."PETT, "Jeremiah 33:15“In those days, and at that time, will I cause a Shoot of righteousness to grow up to David, and he will execute justice and righteousness in the land.”

104

The promise of the coming righteous king began in Genesis 49:10. It was confirmed in 2 Samuel 7:12-13; 2 Samuel 7:16; and ripened in the prophecies of Isaiah (Isaiah 9:6-7; Isaiah 11:1-4). It has already been confirmed in Jeremiah 23:5-6 in words similar to those used here. It was, of course, finally fulfilled in the coming of our Lord Jesus Christ to bring about righteousness and in the establishment of His eternal kingship (Matthew 12:28; Matthew 25:31-46; Matthew 28:18; Luke 1:32-33; Acts 2:35; Acts 7:55-56; Romans 1:3-4; Hebrews 1:3-4; Revelation 3:21; Revelation 19:16).

16 In those days Judah will be saved and Jerusalem will live in safety.This is the name by which it[c] will be called: The Lord Our Righteous Savior.’

CLARKE, "And this is the name wherewith she shall be called, The Lord our Righteousness - See what has been said on Jer_23:6 (note), which is generally supposed to be a strictly parallel passage: but they are very different, and I doubt whether they mean exactly the same thing. As to our translation here, it is ignorant, and almost impious; it says that Jerusalem, for that is the antecedent, shall be called The Lord our Righteousness. The pronoun לה lah, which is translated her, is the masculine affix, in the Chaldaic form, which frequently occurs; and Dr. Blayney translates, “And this is He whom Jehovah shall call our righteousness,” or Justification. Perhaps there is a sense which these words will bear far more congenial to the scope of the place. I will give the original, as before: וזה אשר יקרא לה יהוה צדקנו vezeh asher yikra lah, Yehovah tsidkenu, “And this one who shall call to her is the Lord our Justification;” that is, the salvation of the Jews shall take place when Jesus Christ is proclaimed to them as their Justifier, and they receive him as such.

Instead of לה lah, her or him, Chaldaice, the Vulgate, Chaldee, and Syriac have read לו lo, him, less ambiguously; and this reading is supported by one or two MSS. This emendation renders the passage here more conformable to that in Jer_23:6; but if the translation above be admitted, all embarrassment is gone.

One of my own MSS. has לה loh, with the masculine points, and no mappik on the ה he; and for tsidkenu has צדקינו tsidkeynu, the contracted plural form, our righteousness: but this may be a mistake. The passages in this and the twenty-third chapter were not, I am satisfied, intended to express the same thing. I suppose that above refers to the

105

preaching or proclaiming Christ crucified to the Jews, when the time shall arrive in which they shall be incorporated with the Gentile Church. Dahler translates this as he did that in chap. 23, which is a perfect oversight: but paraphrastic renderings are too often introduced by this learned foreigner.

GILL, "In those days shall Judah be saved,.... The elect of God among the Jews; and all such who are Jews inwardly, who truly believe in Christ, and confess his name, and praise him, and give him the glory or salvation. Judah signifies one that confesses or praises the Lord; such shall be saved from sin, Satan, the law, wrath, hell, and damnation, by the Branch of righteousness, the Messiah; who was raised up and sent to be a Saviour; came into the world for this purpose; has obtained salvation for his people; is the Captain and author of it; nor is it in any other; hence his name is called Jesus; and this salvation is to be had from him at all times; as in those days in which it was first wrought out, so throughout the whole Gospel dispensation: for "now is the day of salvation", 2Co_6:2; and indeed this is to be understood, not as exclusive of the Old Testament dispensation, when believers were saved by the same Lord Jesus as we are; only this is expressive of the impetration of this salvation by the incarnate Saviour; and of the more clear discovery and revelation of it; and of the application of it to a greater number of persons; and which is sure to all the spiritual seed of Christ, whether Jews or Gentiles, who "shall be saved" with an everlasting salvation: it is not said they "may" be saved, but they "shall" be saved; not may be saved if they will; or, however, this is not left on such a precarious footing; but they are made willing to be saved by Christ in the day of his power, yea, they are already saved: and Jerusalem shall dwell safely; the inhabitants of it; such who are come to Mount Zion, the city of the living God, the heavenly Jerusalem; these being saved by Christ, are in the utmost safety; they have nothing to fear from the justice of God, that is satisfied; nor from the law, that is fulfilled; nor from their enemies, they are conquered and destroyed; God is pacified towards them; is the God of peace with them; and they have peace with him, and enjoy great serenity and tranquillity of mind; and must needs dwell safely, since Jehovah is around them as the mountains around Jerusalem; Christ is their strong hold, into which they run and are safe; the Holy Spirit within them is greater and mightier than their enemies in the world; angels encamp about them, and salvation is walls and bulwarks to them: and this is the name wherewith she shall be called, the Lord our righteousness; the same with the Messiah's name, Jer_23:6; he is Jehovah; and he is our righteousness; the author of it, by his obedience, sufferings, and death; and which becomes ours by being wrought out for us, bestowed on us, imputed and applied to us. The Targum renders it here, as in the other place, "this is the name wherewith they shall call him;'' and so the Vulgate Latin version; but this is contrary to the Hebrew text, which has "her", and not "him". R. Joseph Kimchi reads it, "and this who calls her is the Lord our righteousness"; which is followed by some Christian writers (y). Some interpret it, who calls her by his Gospel to the salvation promised and performed; others, who calls her to dwell safely; others render it, "this is the name with which he the Lord shall call him,

106

for her", for the sake of the church, the Lord our righteousness (z); but David Kimchi and Ben Melech take the sense to be this, "the holy blessed God shall call Jerusalem the Lord our righteousness;'' and certain it is that this is the name imposed on the church here meant, as Hephzibah and Beulah, in Isa_62:4; and why may she not be as well called "Jehovah Tzidhenu", the Lord our righteousness, as "Jehovah Shammah", the Lord is there? Eze_48:35. She is called "Jehovah", not as deified by him, but as united to him; and our "righteousness", as justified by him. Christ and his church are one, as head and members are; and therefore are called by the same name: hence the church is called Christ, 1Co_12:12; they are in a marriage relation; Christ is the husband, and the church is his spouse; and as husband and wife bear the same name, so do Christ and his church; moreover, not only Christ is made righteousness to his people, but they are made the righteousness of God in him; his righteousness is put upon them, and imputed to them, so that they are righteous as he is righteous, 1Co_1:30.

JAMISON, "Jerusalem — In Jer_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 (Isa_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 (Eph_5:30, Eph_5:32). Hence, the Church is called “Christ” (Rom_16:7; 1Co_12:12). The Church hereby professes to draw all her righteousness from Christ (Isa_45:24, Isa_45:25). 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.CALVIN, "Here the Prophet extends the benefits of the kingdom to all the Jews, and shews how much was to be expected fromthat kingdom which he had promised; for in it would be found perfect happiness and safety. Had not this been added, what we have heard of the righteous king would have appeared cold and uninteresting; for it sometimes happens, that however much the king may exercise justice and judgment, yet the people continue still miserable. But the Prophet testifies here that the people would be in every way blessed and happy, when governed by the King promised to come. Hence he says, In those days Judah shall be saved He promises salvation to the Jews, though under that name are included also, as it is often the case, the ten tribes. He adds Jerusalem, but in a similar sense, Jerusalem shall dwell safely, that is, shall be in a peaceable state. This mode of speaking is taken from Moses; for the Prophets, whenever they spoke of God’s blessings, are wont to borrow their doctrine from that fountain. He then says, that the people would be saved, and then that they would be in peace and quietness.It may now be proper to repeat what I have already touched upon, — that the salvation mentioned here belongs to the kingdom of Christ. Had he been speaking of some earthly or temporal government, the salvation must also have been temporal.

107

But as the spiritual and celestial kingdom of Christ is the object of the promise, the salvation mentioned must reach to the very heavens. Hence its limits are far wider than the whole world. In short, the salvation of which Jeremiah now prophesies, is not to be confined to the boundaries of a fading life, nor is it to be sought in this world, where it has no standing; but if we wish to know what it is, we must learn to raise our thoughts upwards, and above the world and everything that exists here. It is an eternal salvation. In the meantime, Christ gives us some foretaste of this salvation in this life, according to what is said,“godliness has the promises of the present as wellas of the future life.” (1 Timothy 4:8)But as this promise ought to be applied to the kingdom of Christ, there is no doubt but it is perpetual, and ought to raise up our thoughts to heaven itself.To salvation is added safety; for were the faithful ever to fear and tremble, where would be their salvation? And we know that the happiness brought to us by Christ cannot be otherwise received, except through peace, according to what Scripture so often teaches us:“Having been justified,” says Paul, “we have peace with God.”(Romans 5:1.)And then when he speaks in the fourteenth chapter of the same Epistle of the kingdom of God, he says that it consists in joy and peace; and in another place he says,“May the peace of God, which surpasses all conception, obtain the victory in your hearts.” (Philippians 4:7)Hence these things are connected together, salvation and peace, not that we enjoy this joyful and peaceful state in the world; for they greatly deceive themselves who dream of such a quiet state here, as we have to engage in a perpetual warfare, until God at length gathers us to the fruition of a blessed rest. We must, therefore, contend and fight in this world. Thus the faithful shall ever be exposed to many troubles; and hence Christ reminds his disciples, “In me ye have peace; but in theworld” — what? Sorrows and troubles. (John 16:33)We now, then, see why the Prophet joined safety or security to salvation, even because we cannot otherwise know that we shall be saved, except we be fully persuaded that God so cares for our salvation as to protect us by his power, and that his aid will be always ready whenever needed.He in the last place adds, And this is the name by which they shall call her, Jehovah our righteousness In chapter 23 (Jeremiah 23:0) this name is given to Christ, and to him alone it properly belongs; but it is here transferred to the Church, for whatever

108

belongs to the head, is made common to all the members. For we indeed know that Christ has nothing as his own, for as he is made righteousness, it belongs to us, according to what Paul says,“He is made to us righteousness, and redemption, and sanctification, and wisdom.”(1 Corinthians 1:30)As, then, the Father conferred righteousness on his own Son for our sake, it is no wonder that what is in his power is transferred to us. What, then, we found in the twenty-third chapter was rightly declared, for it belongs peculiarly to Christ, that he is God our righteousness. But as we partake of this righteousness, when he admits us into a participation of all the blessings by which he is adorned and enriched by the Father, it hence follows, that this also belongs to the whole Church, even that God is its righteousness. (91) Hence it is wisely said by the Prophet, that this would be the name of the whole Church, which could not be, except it had put on Christ, so that God might reign there in righteousness, for the righteousness of Christ extends to all the faithful; and Christ also dwells in them, so that they are not only the temples of Christ, but, as it were, a part of him; and even the Church itself is by Paul called Christ,“As there are,” he says, “many members in the human body,so is Christ.” (1 Corinthians 12:12)This cannot be applied to Christ personally, but he thus calls the Church by a metonymy, on account of that participation which I have mentioned. TRAPP, "Jeremiah 33:16 In 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.Ver. 16. And this is the name wherewith she shall be called, The Lord is our righteousness.] Heb., This is that he shall call her, Jehovah our righteousness; called the Church shall be by Christ’s own name, which is a very high honour, as being his spouse, and making up one mystical body with him. Hence she is called "Christ," [1 Corinthians 12:12] and "the fulness of him who filleth all in all." [Ephesians 1:23] See Jeremiah 23:6, with Ezekiel 48:35.ELLICOTT, "(16) This is the name wherewith she shall be called, The Lord our righteousness.—It will be noticed that, while this reproduces the language of Jeremiah 23:6, it does so with a remarkable difference. There the title, “The Lord our Righteousness,” is given to the future King, and the passage has accordingly been used as a proof of the full divinity of the Christ, who is that King. Here it is given to the city, and, so given, can only mean that that name will be, as it were, the motto and watchword of her being. She will be a city marked by a righteousness which will be the gift of Jehovah; He will inscribe that name on her banners, and. grave it on her portals. It is obvious that this throws light on the meaning of the title

109

as applied to the King.NISBET, "THE RIGHTEOUS CITY‘[Jerusalem] shall be called, The Lord our righteousness.’Jeremiah 33:16I. All God’s promises are at the same time fulfilled by the true man, the Son of Man, the pure sprout of David.—He will be a King, in whom we have perfect protection from all destructive agencies, for He will help us from sin, procuring and executing on earth justice and righteousness for all mankind. As we all together inherited sin and death from Adam, so Jesus by His righteousness has brought justification of life for all men, if we would now only take it with joy.II. Jerusalem will itself bear the King’s name, as he was called in Jeremiah 23:6 : Jehovah our Righteousness, i.e., that Jehovah bestows on us the righteousness, which is the bond, which at the same time unites us to the citizens of His celestial city. This is explained by the union of the Church with Christ (see Romans 12:4-5; 1 Corinthians 10:17; 1 Corinthians 12:12; Ephesians 1:22; Ephesians 4:12; Ephesians 4:15-16; Ephesians 4:25; Ephesians 6:23-24; Colossians 1:18; Colossians 1:24) so that what belongs to Him is communicated to her. Thus, by virtue of her mystical union with Christ, and by the imputation of His merits, and the infusion of His Spirit, the Name of the Church may be said to be ‘The Lord our Righteousness’; she hides herself in Him, and is seen by God as in Him; she is clothed with Christ the Sun of righteousness (see Revelation 12:1) and is accepted in the Beloved (Ephesians 1:6).Illustrations(1) ‘It is important to note the change of Israel into Jerusalem, this being founded in the connection of the chapter. While the general object of the prophet, as is seen in Ephesians 1:14, is to show that the comforting prophecy given in former times still holds good, notwithstanding the comfortless circumstances in which Jerusalem then was, being sorely pressed by the Chaldeans, yet he cannot avoid somewhat modifying the prophecy in accordance with the present occasion. This occasion, according to Ephesians 1:4, is the sight of the houses thrown down in defence. In view of this mournful spectacle he had in Ephesians 1:6-7 to promise healing of wounds, rebuilding of the city. He has also here the city of Jerusalem especially in view, though he does not by any means forget Israel but, on the contrary, diligently sets forth its share in the promise given to Judah (Ephesians 1:14). Hence the alteration to Jerusalem. With this it is also connected that the last clause states the name which Jerusalem will bear as a significant symbolical inscription.’(2) ‘What a sublime gift is Hope, which founds itself on the Divine Word, penetrates the dark shadows of our immediate environment, and throws itself forward into the

110

future, which it renders lustrous with roseate beauty! We need such hope at this time. Abroad and at home there are matters enough to fill the stoutest hearts with fear. But we look for the new heavens and earth, in which dwelleth righteousness; and amongst those glorious events which must soon begin to take place, may we not give a place to a literal fulfilment of the sweet words of this chapter?’PETT, "Jeremiah 33:16“In those days will Judah be saved, and Jerusalem will dwell safely, and this is the name by which she will be called, ‘YHWH our righteousness’.”While there was a shadow of a fulfilment after the exile when Judah was delivered and Jerusalem dwelt safely under a Davidic ruler, and an even greater fulfilment in the coming of our Lord Jesus Christ, when His people were covered and endued with His righteousness under His Kingly Rule, it is only through His eternal Kingship, and the establishment of His heavenly kingdom, that this promise could be truly fulfilled. It is vain to look for it in an earthly kingdom. For it is only in a heavenly kingdom that His people can enjoy the perfect righteousness of YHWH. It is an idealistic state.‘YHWH our righteousness.’ This name was originally given to the coming king of the house of David (Jeremiah 23:6), now it is applied to His people as personified in Jerusalem. It is an indication that both will be revealed in God-likeness.

17 For this is what the Lord says: ‘David will never fail to have a man to sit on the throne of Israel,

BARNES 17-18, "Read literally, these verses promise the permanent restoration of the Davidic throne and (of the Levitical priesthood. As a matter of fact Zedekiah was the last king of David’s line, and the Levitical priest-hood has long passed away. Both these changes Jeremiah himself foretold Jer_22:30; Jer_3:16. In what way then is this apparent contradiction (compare Isa_66:20-23; Ezek. 40–48) to be explained? The solution is probably as follows. It was necessary that the Bible should be intelligible to the people at the time when it was written, and in some degree to the writer. The Davidic kingship and the Levitical priest-hood were symbols, which represented to the Jew all

111

that was most dear to his heart in the state of things under which he lived. Their restoration was the restoration of his national and spiritual life. Neither was so restored as to exist permanently. But that was given instead, of which both were types, the Church, whose Head is the true prophet, priest and King.

GILL, "For thus saith the Lord,.... Confirming the above promise concerning the Messiah; giving a reason why his coming may be expected; and why the salvation, justification, and final perseverance of his church and people, are certain things, and to be depended upon: David shall never want a man to sit upon the throne of the house of Israel; or, "there shall not be cut off unto David a man" (a); and this is not to be understood of the temporal kingdom of David, which has been at an end long ago: Jeconiah, that was carried captive into Babylon, was written childless, and left no issue; and Zerubbabel, the only one of David's seed that made any figure after the captivity, was not a king; this is only true of the man Christ Jesus, of the seed of David, and is his son, to whom has been given the throne of his father David; and who reigns over the house of Jacob for ever; and of whose kingdom there is no end, Luk_1:32; and as long as he is King of saints, which will be for ever, David will not want a man to sit upon his throne. David's earthly kingdom was but a typical and shadowy one; a type of Christ's spiritual kingdom, which has succeeded it, and in which Christ is David's son and successor, and whose kingdom is an everlasting kingdom.

HENRY, "Three of God's covenants, that of royalty with David and his seed, that of the priesthood with Aaron and his seed, and that of Peculiarity with Abraham and his seed, seemed to be all broken and lost while the captivity lasted; but it is here promised that, notwithstanding that interruption and discontinuance for a time, they shall all three take place again, and the true intents and meaning of them all shall be abundantly answered in the New Testament blessings, typified by those conferred on the Jews after their return out of captivity.

I. The covenant of royalty shall be secured and the promises of it shall have their full accomplishment in the kingdom of Christ, the Son of David, Jer_33:17. The throne of Israel was overturned in the captivity; the crown had fallen from their head; there was not a man to sit on the throne of Israel; Jeconiah was written childless. After their return the house of David made a figure again; but it in the Messiah that this promise is performed that David shall never want a man to sit on the throne of Israel, and that David shall have always a son to reign upon his throne. For as long as the man Christ Jesus sits on the right hand of the throne of God, rules the world, and rules it for the good of the church, to which he is a quickening head, and glorified head over all things, as long as he is King upon the holy hill of Zion, David does not want a successor, nor is the covenant with him broken. When the first-begotten was brought into the world it was declared concerning him, The Lord God shall give him the throne of his father David and he shall reign over the house of Jacob for ever, Luk_1:32, Luk_1:33. For the confirmation of this it is promised, 1. That the covenant with David shall be as firm as the ordinances of heaven, to the stability of which that of God's promise is compared, Jer_31:35, Jer_31:36. There is a covenant of nature, by which the common course of 112

providence is settled and on which it is founded, here called a covenant of the day and the night (Jer_33:20, Jer_33:25), because this is one of the articles of it, That there shall be day and night in their season, according to the distinction put between them in the creation, when God divided between the light and the darkness, and established their mutual succession, and a government to each, that the sun should rule by day and the moon and stars by night (Gen_1:4, Gen_1:5, Gen_1:16), which establishment was renewed after the flood (Gen_8:22), and has continued ever since, Psa_19:2. The morning and the evening have both of them their regular outgoings (Psa_65:8); the day-spring knows its place, knows its time, and keeps both, so do the shadows of the evening; and, while the world stands, this course shall not be altered, this covenant shall not be broken. The ordinances of heaven and earth (of this communication between heaven and earth, the dominion of these ordinances of heaven upon the earth), whichGod has appointed (Jer_33:25; compare Job_38:33), shall never be disappointed. Thus firm shall the covenant of redemption be with the Redeemer - God's servant, but David our King, Jer_33:21. This intimates that Christ shall have a church on earth to the world's end; he shall see a seed in which he shall prolong his days till time and day shall be no more. Christ's kingdom is an everlasting kingdom; and when the end cometh, and not till then, it shall be delivered up to God, even the Father. But it intimates that the condition of it in this world shall be intermixed and counterchanged, prosperity and adversity succeeding each other, as light and darkness, day and night. But this is plainly taught us, that, as sure as we may be that, though the sun will set tonight, it will rise again tomorrow morning, whether we live to see it or no, so sure we may be that, though the kingdom of the Redeemer in the world may for a time be clouded and eclipsed by corruptions and persecutions, yet it will shine forth again, and recover its lustre, in the time appointed. 2. That the seed of David shall be as numerous as the host of heaven,that is, the spiritual seed of the Messiah, that shall be born to him by the efficacy of his gospel and his Spirit working with it. From the womb of the morning he shall have the dew of their youth, to be his willing people, Psa_110:3. Christ's seed are not, as David's were, his successors, but his subjects; yet the day is coming when they also shall reign with him (Jer_33:22): As the host of heaven cannot be numbered, so will I multiply the seed of David, so that there shall be no danger of the kingdom's being extinct, or extirpated, for want of heirs. The children are numerous; and, if children, then heirs.JAMISON, "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, Psa_89:29, Psa_89:36; compare Luk_1:32, Luk_1:33).

CALVIN, "The Prophet had spoken of the restoration of the Church; he now confirms the same truth, for he promises that the kingdom and the priesthood would be perpetual. The safety of the people, as it is well known, was secured by these two things; for without a king they were like an imperfect or a maimed body, and without a priesthood there was nothing but ruin; for the priest was, as it were, the mediator between God and the people, and the king represented God. We now, then, perceive the object of the Prophet, why he speaks expressly here of the kingdom and the priesthood, for the people could not otherwise have any ground to stand on. He therefore declares that the condition of the people would be safe, because there would always be some of the posterity of David, who would succeed to

113

govern them, and there would always be some of the posterity of Levi, to offer sacrifices.But this passage ought to be carefully noticed, for we hence gather, that though all other things were given to us according to our wishes, we should yet be ever miserable, except we had Christ as our head, to perform the office of a king and of a priest. This, then, is the only true happiness of the Church, even to be in subjection to Christ, so that he may exercise towards us the two offices described here. Hence also we gather, that these are the two marks of a true Church, by which she is to be distinguished from all conventicles, who falsely profess the name of God, and boast themselves to be Churches. For where the kingdom and priesthood of Christ are found, there, no doubt, is the Church; but where Christ is not owned as a king and a priest, nothing is there but confusion, as under the Papacy; for though they pretend the name of Christ, yet, as they do not submit to his government and laws, nor are satisfied with his priesthood, but have devised for themselves numberless patrons and advocates, it is quite evident that, notwithstanding the great splendor of the Papacy, it is nothing but an abomination before God. Let us, then, learn to begin with the kingdom and the priesthood, when we speak of the state and government of the Church.Now we know that in David was promised a spiritual kingdom, for what was David but a type of Christ? As God then gave in David a living image of his only-begotten Son, we ought ever to pass from the temporal kingdom to the eternal, from the visible to the spiritual, from the earthly to the celestial. The same thing ought to be said of the priesthood; for no mortal can reconcile God to men, and make an atonement for sins; and further, the blood of bulls and of goats could not pacify the wrath of God, nor incense, nor the sprinkling of,water, nor any of the things which belonged to the ceremonial laws; they could not, give the hope of salvation, so as to quiet trembling consciences. It then follows, that that priesthood was shadowy, and that the Levites represented Christ until he came.But the Prophet here speaks according to the circumstances of his own time, when he says, Cut off shall not be from David a man, who may sit on the throne of the house of Israel; and then, cut off shall not be from the priests, the Levites, a man who may kindle burnt-offerings burn an oblation, etc. (92) Why does he not speak in general of the whole people? Why does he not promise that the twelve tribes would be saved? for this would be, a matter of greater moment. But as we have said, we ought to understand this principle, that every kind of blessing is included here, so that men are always in a miserable state unless they are ruled by Christ and have him as their priest.But it may be asked here, how does this prophecy agree with facts? for from the time Jeremiah promised such a state of things, there has been no successor to David. It is true, indeed, that Zerubbabel was a leader among the people, but he was without a royal title or dignity. There was no throne, no crown, no scepter, from the time in which the people returned from their Babylonian exile; and yet God testified

114

by the mouth of Jeremiah that there would be those from the posterity of David, who would govern the people in continual succession. He does not stay that they would be chiefs or leaders, but he adorns them with a royal title. Some one, he says, will ever remain to occupy the throne. I have said already that there has been no throne. But we must bear in mind what Ezekiel says, that an interruption as to the kingdom is not contrary to this prophecy, as to the perpetuity of the kingdom, or continued succession,(Ezekiel 21:27) for he prophesied that the crown would be cast down, until the legitimate successor of David came. It was therefore necessary that the diadem should fall and be cast on the ground, or be transverted, as the Prophet says, until Christ was manifested. As, then, this had been declared, now when our Prophet speaks of kings succeeding David, we must so understand what he says as that that should remain true which has been said of the cast down diadem. God, then, did cast down the diadem until the legitimate successor came. Ezekiel does not only say, “Cast ye it down transverted,” but he repeats the words three times, intimating thereby that the interruption would be long. There was, therefore, no cause of stumbling, when there was no kind of government, nor dignity, nor power; for it was necessary to look forward to the king, to whom the diadem, or the royal crown, was to be restored.We now then see how it was that there have been always those of David’s posterity who occupied the throne; though this was hidden, yet it may be gathered from other prophetic testimonies. For Amos, when he speaks of Christ’s coming, makes this announcement,“There shall come at that time one who will repair the ruins of the tabernacle of David.” (Amos 9:11)It was therefore necessary that the kingdom should be, as it were, demolished when Christ appeared. We further know what Isaiah says,“Come forth shall a shoot from the root of Jesse.”(Isaiah 11:1)He does not there name David, but a private person, who was content with a humble, retired, and rustic life; for a husbandman and a shepherd, as it is well known, was Jesse the father of David. In short, whenever the Prophets declare that the kingdom of David would be perpetual, they do not promise that there would be a succession without interruption; but this ought to be referred to that perpetuity which was at length manifested in Christ alone. We have said elsewhere, how the time of return ought to be connected with the coming of Christ. For it is not necessary nor expedient to introduce an anagogical sense, as interpreters are wont to do, by representing the return of the people as symbolical of what was higher, even of the deliverance which was effected by Christ; for it ought to be considered as one and the same favor of God, that is, that he brought back his people from exile, that they might at length enjoy quiet and solid happiness when the kingdom of David should again be established.

115

17.For thus saith Jehovah, — Not wanting to David shall be a man, Sitting on the throne of the house of Israel;18.And to the priests, the Levites, Not wanting shall there be a man before me, Burning a burnt-offering, And perfuming an oblation, And making a sacrifice all the days.— Ed. WHEDON, "Verse 17-1817, 18. David shall never want a man — And yet in such passages as Jeremiah 22:30; Jeremiah 30:21, the failure of the Davidic kingdom seems to be definitely predicted; and this prediction, as a matter of fact, was exactly fulfilled. No king, after Zedekiah, of the Davidic line ever sat upon the throne. The explanation of this apparent incongruity is this: the real reign of David was perpetuated in Christ. His kingdom was a permanent reality. The stream of its life might, for a time, disappear beneath the surface; yet in Christ it would break forth in exhaustless fulness. So, also, of the Levitical priesthood. Its offerings might be interrupted, but these types would be fulfilled in the permanent priesthood of Jesus Christ.COKE, "Jeremiah 33:17. David shall never want a man to sit upon the throne, &c.— Or rather, There shall not be a failure in the line of David of one sitting, &c. From the Babylonish captivity to the coming of Christ, David was without a successor of his family sitting upon the throne of Judah or Israel, in any sense whatsoever. And from the destruction of Jerusalem to the present time, the Jews have had neither a king nor a regular priesthood belonging to their nation. So that hitherto there has been a failure and interruption both in the royal line of David, and in the sacerdotal one of Levi. A plain proof that the prophesy alludes not to any time that is already past, but respects what is to come. It is true indeed, that in a spiritual sense the kingdom of Christ, the son of David, has been for some time established over those whom the Apostle calls the Israel of God, Galatians 6:16 and the children of Abraham, Galatians 3:7 meaning thereby all true believers, whether of the Jews or of the Gentiles. And it is true also, that in the church of Christ there has been a constant and uninterrupted succession of persons to perform the public offices of religion in the room of, although not taken out of, the priests the Levites. And the perpetuity of this kingdom and this ministry is, I know, in the opinion of many learned expositors, looked upon as a full and authentic completion of the intention of this prophesy. This, however, seems to be spiritualizing too far, when the case admits of a more direct and literal interpretation. The days, it is evident, are not yet arrived, though they certainly will come, for the performance of God's good promise concerning the restoration of the house of Israel and the house of Judah under Christ, THEIR RIGHTEOUSNESS. Admitting this, and that all the families of Israel shall again be re-established in their own possessions, what improbability is there, that the two families of David and Levi may actually revert

116

also to their ancient privileges, subject only to the supreme authority of the Messiah, and continue to enjoy them, as it is here expressly declared, in uninterrupted succession to the end of the world? ELLICOTT, "(17) David shall never want a man . . .—The words are hardly more than a repetition of promises like those of 2 Samuel 7:16; 1 Kings 2:4; Psalms 89:29; Psalms 89:36, but it is here repeated under very different circumstances. Then it had been given when the line of David was in all the freshness of its strength. Now it is uttered when that line seemed on the very point of dying out. The hope of the prophet is, however, inextinguishable. He is certain that the true King will always be of the house of David. It lay almost in the nature of the case that the words of the prophet should find a fulfilment other than that which was present to his thoughts; and that, while he pictured to himself an unbroken succession of sovereigns of David’s line, there was in fact a higher fulfilment in the continuous sovereignty of the Christ as the true Son of David. We have something like an echo of the words in the words of the Angel at the Annunciation (Luke 1:32-33), and it is an echo that interprets them.PETT, "Verse 17-18YHWH Guarantees The Provision Permanently Of Successors To David, And Successors To The Levitical Priesthood While They Are Still Required For The Offering Of The Regular Offerings (Jeremiah 33:17-18).Jeremiah 33:17-18“For thus says YHWH, David will never want a man to sit on the throne of the house of Israel, nor will the priests the Levites want a man before me to offer burnt-offerings, and to burn meal-offerings, and to do sacrifice continually.”YHWH’s words are carefully chosen. He promises that there will always be a descendant of David available to sit on the throne of the house of Israel, not that one will always be sitting on it. Indeed the latter situation could not be true in exile. And it was from the line of David’s successors that Joseph, Jesus’ father, was king-elect in Israel, as Matthew’s genealogy demonstrates, and that the right passed on to Jesus as the eldest son.He also promised that there would never be a lack of a Levitical priest to offer the regular offerings and sacrifices, while such a priest was required. Unlike Isaiah Jeremiah did not foresee the day when the regular offerings and sacrifices would be required no more, because Another would have been offered up as an all-sufficient sacrifice (Isaiah 53; Hebrews 7-10), but he did recognise that YHWH would always make provision for man’s atonement.Both promises have been fulfilled. On the return to the land a Davidide was available to govern Israel, leading up to the reign of our Lord Jesus Christ, and

117

there was an abundance of Levitical priests for the renewal of Temple worship. It was only when the sacrificial system finally ceased, never to be renewed, spiritually at the death of Christ, and literally at the fall of Jerusalem in 70 AD, that the line of Levitical priests ceased. For by then we had One Who was chosen by God as both King and Priest to act on our behalf for ever. (Today we could not find either a genuine Davidide other than Jesus Christ, or a genuine Levitical priest).‘The priests, the Levites.’ This phrase is found nowhere else in Jeremiah, but it also occurs in Deuteronomy 17:9; Deuteronomy 18:1; Joshua 3:3; Isaiah 66:21; Ezekiel 43:19; Ezekiel 44:15; 2 Chronicles 30:27. As found in Deuteronomy 18:1 a distinction is made between ‘the priests, the Levites’ and ‘the whole tribe of Levi’ (see our commentary on Deuteronomy for evidence of this) which is then explained in more detail in Deuteronomy 18:2-8.Verses 17-24YHWH’s Promise That There Will Always Be A True Son Of David, And A True Priesthood, To Meet The Needs Of His People (Jeremiah 33:17-24).In a series of three short words from YHWH the guarantee is made to God’s people that they will always have a Son of David available to rule over them, and that while offerings and sacrifices are necessary there will always be a legitimate Levitical priesthood. Each ‘word’ is introduced by a standard Jeremaic introduction:· ‘For thus says YHWH’ (Jeremiah 33:17).· ‘And the word of YHWH came to Jeremiah, saying, thus says YHWH’ (Jeremiah 33:19-20 a).· ‘And the word of YHWH came to Jeremiah, saying’ (Jeremiah 33:23).

18 nor will the Levitical priests ever fail to have a man to stand before me continually to offer burnt offerings, to burn grain offerings and to present sacrifices.’”

118

CLARKE, "Neither shall the priests the Levites want a man - This is a repetition of the promise made to Phinehas, Num_25:13.

GILL, "Neither shall the priests the Levites want a man before me,.... The Levitical priesthood has been abolished long ago; that was typical of Christ's priesthood, and is succeeded by it; who is a priest for ever after the order of Melchizedek; and who, having offered up himself a sacrifice here on earth for his people, ever appears in heaven, in the presence of God, on their behalf, making intercession for them; and as long as he continues to do so, which will be always, a man shall not be wanting before the Lord: to offer burnt offerings, and to kindle meat offerings, and to do sacrifice continually; that is, to present that sacrifice before him, and plead the efficacy and virtue of it with him, which was typified by all those sacrifices, and has superseded them, being much better than they. Some understand this of a continuance of Gospel ministers unto the end of the world, who succeeded the priests and Levites; but as they are never called priests and Levites in the New Testament; nor were they properly the successors of the priests and Levites; rather it may be applied unto all believers now, who are priests unto God, and offer up spiritual sacrifices acceptable to God through Christ; but the first sense is best.

HENRY 18-23, "The covenant of priesthood shall be secured, and the promises of that also shall have their full accomplishment. This seemed likewise to be forgotten during the captivity, when there was no altar, no temple service, for the priests to attend upon; but this also shall revive. It did so; immediately upon their coming back to Jerusalem there were priests and Levites ready to offer burnt-offerings and to do sacrifice continually (Ezr_3:2, Ezr_3:3), as is here promised, Jer_33:18. But that priesthood soon grew corrupt; the covenant of Levi was profaned (as appears Mal_2:8), and in the destruction of Jerusalem by the Romans it came to a final period. We must therefore look elsewhere for the performance of this word, that the covenant with the Levites, the priests, God's ministers, shall be as firm, and last as long, as the covenant with the day and the night. And we find it abundantly performed, 1. In the priesthood of Christ, which supersedes that of Aaron, and is the substance of that shadow. While that great high priest of our profession is always appearing in the presence of God for us,presenting the virtue of his blood by which he made atonement in the incense of his intercession, it may truly be said that the Levites do not want a man before God to offer continually, Heb_7:3, Heb_7:17. He is a priest for ever. The covenant of the priesthood is called a covenant of peace (Num_25:12), of life and peace, Mal_2:5. Now we are sure that this covenant is not broken, nor in the least weakened, while Jesus Christ is himself our life and our peace. This covenant of priesthood is here again and again joined with that of royalty, for Christ is a priest upon his throne, as Melchizedek. 2. In a settled gospel ministry. While there are faithful ministers to preside in religious assemblies, and to offer up the spiritual sacrifices of prayer and praise, the priests, the Levites, do not want successors, and such as have obtained a more excellent ministry. The apostle makes those that preach the gospel to come in the room of those that served at the altar,

119

1Co_9:13, 1Co_9:14. 3. In all true believers, who are a holy priesthood, a royal priesthood (1Pe_2:5, 1Pe_2:9), who are made to our God kings and priests (Rev_1:6); they offer up spiritual sacrifices, acceptable to God, and themselves, in the first place, living sacrifices. Of these Levites this promise must be understood (Jer_33:22), that they shall be as numerous as the sand of the sea, the same that is promised concerning Israel in general (Gen_22:17); for all God's spiritual Israel are spiritual priests, Rev_5:9, Rev_5:10; Rev_7:9, Rev_7:15.JAMISON, "Messiah’s literal priesthood (Heb_7:17, Heb_7:21, Heb_7:24-28), and

His followers’ spiritual priesthood and sacrifices (Jer_33:11; Rom_12:1; Rom_15:16; 1Pe_2:5, 1Pe_2:9; Rev_1:6), shall never cease, according to the covenant with Levi, broken by the priests, but fulfilled by Messiah (Num_25:12, Num_25:13; Mal_2:4, Mal_2:5, Mal_2:8).CALVIN, "As to the priesthood, the same difficulty might be raised, for we know that the priesthood became corrupted; nay, that for the most part the priests not only became degenerate, but altogether sacrilegious. Hence the sacerdotal name itself became nothing else but a base and wicked profanation of all sacred things. But it was God’s purpose in this manner to shew that another priest was to be expected, and that men were not to look on figures and types, but were to raise their thoughts higher, even to him who was to be the only true Mediator to reconcile God to men.By saying, who may kindle a burnt-offering, etc. , he specifies certain things, or some parts of the priest’s office, because the Prophets accommodated their discourses to men of their own age and time, and described the kingdom and priesthood of Christ under those external symbols, which were then in use. It is hence proper to take the ceremonies of the Law as denoting the reality, or what they signified. For Christ offered no calves, nor any incense, but fulfilled all these things which were then set forth to the people under symbols. And he speaks of burning, or perfuming the oblation, מנחה , meneche, for though the oblation remained entire, there was yet a perfuming made by frankincense, and a small portion of the flour was burnt. It is then a mode of speaking, when a part is stated for the whole. It now follows — TRAPP, "Jeremiah 33:18 Neither shall the priests the Levites want a man before me to offer burnt offerings, and to kindle meat offerings, and to do sacrifice continually.Ver. 18. Neither shall the priest want a man.] The same man Christ Jesus, who is, as a King everlasting, so a priest for ever after the order of Melchizedek; and his sacrificing of himself once is more than equivalent to the daily perpetual sacrificing. Whereunto may be added the continuance of an evangelical ministry in the Church to the world’s end. [Matthew 28:20 Ephesians 4:11-13]ELLICOTT, " (18) Neither shall the priests the Levites want a man . . .—Here again we have a promise which received a fulfilment other than that which the words

120

appeared to imply, and which doubtless was in the prophet’s thoughts. The Levitical priesthood passed away (Hebrews 7:11), but Christ was made a Priest after the order of Melchizedek; and by virtue of their union with Him, His people became a holy priesthood (Hebrews 10:19-22), offering, not the burnt-offerings and meat-offerings which were figures of the true, but the spiritual sacrifices of praise and thanksgiving (1 Peter 2:5), the sacrifice of body, soul, and spirit, which alone was acceptable to God (Romans 12:1).The special combination, “the priests the Levites,” is not found elsewhere in Jeremiah, but appears in Deuteronomy 17:9; Deuteronomy 18:1; Joshua 3:3; 2 Chronicles 30:27; Ezekiel 43:19; Ezekiel 44:15; Isaiah 66:21. As far as it has any special significance, it may indicate either that the priestly character, though not the specific priestly functions, extended to the whole tribe of Levi, or, more probably, that Jeremiah speaks of the Levite-priests of Judah as contrasted with the priests of the “high places,” or such as Jeroboam had made of the lowest of the people.To kindle meat offerings.—The meat-offering, or minchah, it will be remembered, was of meal and frankincense, not of flesh (Leviticus 2:1-15). It was burnt with fire on the altar, and the fragrant smoke was a “sweet savour unto the Lord.”

19 The word of the Lord came to Jeremiah:

GILL, "And the word of the Lord came unto Jeremiah,.... For the further explanation and confirmation of what is before said; and which came at the same time as the other; this being not a new prophecy, but an illustration of the former: saying; as follows:

CALVIN, "He confirms the same thing, but by introducing a similitude; for he shews that God’s covenant with the people of Israel would not be less firm than the settled order of nature. Unceasing are the progresses of the sun, moon, and stars; continual is the succession of day and night. This settled state of things is so fixed, that in so great and so multiplied a variety there is no change. We have now rain, then fair weather, and we have various changes in the seasons; but the sun still continues its daily course, the moon is new every month, and the revolving of day and night, which God has appointed, never ceases; and this unbroken order

121

declares, as it is said in Psalms 19:0, the wonderful wisdom of God. The Prophet then sets before us here the order of nature, and says, that God’s covenant with his Church shall be no less fixed and unchangeable than what it is with mankind, with regard to the government of the world. COFFMAN, "PROMISE OF INNUMERABLE DESCENDANTS"And the word of Jehovah came to Jeremiah, saying, Thus saith Jehovah: If ye can break my covenant of the day, and my covenant of the night, so that there shall not be day and night in their season; then 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. As 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.""The promise of an innumerable posterity once given to the patriarchs, as in Genesis 13:16; 55:5; 22:17, etc., is here applied to the descendants of David and to the number of God's ministers."[10] This means that the numbers of people who will serve the Messiah shall indeed be, "A great multitude which no man could number, out of every nation and all tribes and peoples' and tongues" (Revelation 7:9).And how are all these "descendants of David?" By virtue of all Christians being "in Christ," they are thereby sons of David and also sons of Abraham (Matthew 1:1; Galatians 3:29). Also, we have already noted how all Christians are priests unto God.LLICOTT, "Verses 19-22(19-22) And the word of the Lord came unto Jeremiah, saying . . .—The new introduction here and in Jeremiah 33:23 indicates a fresh message borne in on the prophet’s mind after an interval of time. In substance it repeats the promise of Jeremiah 33:17-18, but it reproduces them with yet greater solemnity. The covenant of Jehovah with David and with the Levites the priests is placed on the same level of permanence as the ordered succession of day and night. If the old order ultimately gave way to the new, it was only because the new was the transfigured and glorified reproduction of the old. Whatever may have been the thoughts of the prophet, we are authorised in looking for the seed of David and of the Levites in those who, by virtue of their union with Christ, are made both kings and priests unto the Father (Revelation 1:6). Just as the promise to the seed of Abraham is fulfilled in those who are spiritually the children of the faith of Abraham (Romans 9:7-8), so in this sense only can it be true that the seed of David and the Levites shall out number the host of the heaven and the sand of the sea.PETT, "Verses 19-22YHWH’s Covenant With David And With The Levitical Priesthood Is As Certain As His Covenant Of Day And Night (Jeremiah 33:19-22).

122

Jeremiah 33:19‘And the word of YHWH came to Jeremiah, saying,’The introductory saying leads into a vital ‘word’ from YHWH

20 “This is what the Lord says: ‘If you can break my covenant with the day and my covenant with the night, so that day and night no longer come at their appointed time,

CLARKE, "If ye can break my covenant of the day - See the note on Jer_31:36.

GILL, "Thus saith the Lord, if you can break my covenant of the day, and my covenant of the night,.... The same with the ordinances of the sun, moon, and stars, Jer_31:35; the original constitution and law of nature, settled from the beginning of the world, and observed ever since, in the constant revolution of day and night; and which was formed into a covenant and promise to Noah, after the deluge, that day and night should not cease, as long as the earth remained, Gen_8:22; and which has never been, nor can be, broken and made void: so that there should not be day and night in their season; or turn; continually succeeding each other: this, as it would not be attempted, so could never be effected by any mortals, if it were.

JAMISON, "covenant of the day — that is, covenant with the day: answering to “covenant with David” (Jer_33:21, also Jer_33:25, “with day”; compare Jer_31:35, Jer_31:36; Lev_26:42; Psa_89:34, Psa_89:37).

123

CALVIN, "We now perceive the purpose of the Prophet in saying, If void ye can make my covenant respecting the day and the night, then abolished shall be my covenant with David and the Levites Now he indirectly touches on the wickedness of the people; for the Jews did, as far as they could, overthrow, by their murmurs and complaints, the covenant of God; for in their adversities they instantly entertained the thought and also expressed it, that God had forgotten his covenant. This want of faith then is intimated by the Prophet, as though he had said, “Why are these complaints? It is the same thing as though ye sought to pull down the sun and the moon from the heavens, and to subvert the difference between day and night, and to upset the whole order of nature; for I am the same God, who has settled the succession of day and night, and has promised that the Church shall continue for ever: ye can, therefore, no more abolish my covenant with David than the general law of nature.” We now then understand the Prophet’s object: for this was not said without conveying reproof; because they were very wicked and ungrateful to God, when they doubted his truth and constancy, respecting the promise as to the perpetual condition of the Church. He in short intimates that they were carried away, as it were, by a blind madness, when they thus hesitated to believe God’s covenant, as though they attempted to subvert the whole world, so that there should be no longer any difference between light and darkness.WHEDON, " GOD’S PERPETUAL COVENANT, Jeremiah 33:19-26.20. My covenant of the day, etc. — An appeal to the changeless and irresistible ongoing of nature, the innumerable host of stars, and the immeasurable quantity of the sand, as symbols of the stability and exhaustlessness of the divine resources. The stability of the physical universe leads to the stability of God’s higher kingdom; and its wonderful extent and variety suggest the infinite and all-comprehending character of the divine plans.PETT, "Jeremiah 33:20“Thus says YHWH, If you can break my covenant of the day, and my covenant of the night, so that there will not be day and night in their season, then may also my covenant be broken with David my servant, that he will not have a son to reign on his throne, and with the Levites the priests, my ministers.”And that vital word is that YHWH’s covenant with David His servant, and with the Levitical Priesthood is as sure as the covenants which result in the continual series of day and night. The first covenant was that there would always be a son available to rule on the throne of David His servant, and the second covenant was that none other would be allowed to offer offerings and sacrifices other than the Levitical priesthood, His servants. Both were fulfilled, the first in that Jesus Christ received the eternal throne of David, and the second in that the Levitical priesthood was restored after the exile and continued its ministry of offerings and sacrifices until Lord Jesus Christ came and offered up a heavenly sacrifice which was not one that the Levitical priesthood could offer (as the writer to the Hebrews makes clear), thus

124

terminating the Levitical priesthood which had thereby lost its purpose and ability to act, a termination confirmed by God in the destruction of Jerusalem and the Temple in 70 AD.This solemn promise was necessary at this time. The seed of David appeared to be in a precarious position, with Jehoiachin in prison in Babylon, and Zedekiah and his sons, and the whole house of David, in peril of their lives in Jerusalem, whilst the priests could well have been a target for Nebuchadrezzar’s revenge, or may have become ‘lost in the crowd’ once they were in exile and no longer required. That neither happened was a fulfilment of this promise.For the covenant with David see 2 Samuel 7:8-16; Isaiah 55:3-4; 2 Chronicles 7:18; 2 Chronicles 13:5; Psalms 89:3. For the covenant with Levi see Numbers 25:12-13; Nehemiah 13:29; Malachi 2:4-9.BI 20-26, "If ye can break My covenant of the day, and My covenant of the night . . . Then may also My covenant be broken with David My servant.God’s great day-and-night engine, as a witness against skepticism“Day and night in their season” are God’s perpetual challenge to unbelief, His sublime witnesses to the perpetuity of His Church. The doubters in Jeremiah’s time saw, or thought they saw in the captivity of Israel already accomplished, and that of Judah foretold as nigh at hand, the complete breakdown of all God’s plans and promises as to His people and His Church. They said: “The two families (Judah and Israel) which the Lord did choose, Tie hath even cast them off.” “There’s an end of all our fine expectations! Prophecy breaks down! God can’t keep His contract! Religion is a failure! We told you so!” But what does God say to them in reply? “Thus saith the Lord If My covenant of day and night stand not, if I have not appointed the ordinances of heaven and earth; then will I also cast away the seed of Jacob, and of David My servant,” &c. Thus God reminds the sceptic and the doubter that His covenant with His Church is as firm as that with day and night. We of to-day are in the midst of a sceptical age, and some good people are alarmed at the growth of doubt, and at coldness and troubles in the churches. They firmly believe in the truth of Christianity, but they seem to have lost something of their faith in its conquering power. “What does God mean by His covenant of day and night”? It was equal to saying: “If you can stop the daily rotation I have given to this earth, then you may stay the onward rolling wheels of My Messiah’s chariot from the conquest of the world!” That’s what God meant, and He has thus far made good His word. Judah, like Israel, for her sins, went into captivity. But unlike Israel, Judah was brought back to do God’s work for ages longer; and perhaps for more work in the future than we now understand. The Church lives and grows. Tier ministers are thousands of thousands. “As the host of heaven cannot be numbered, neither the sand of the sea measured,” no more can her people. The earth rolls onward, bringing “day and night in their season,” and the sun hears the missionary Angelus chiming around the globe. Let us study this sublime illustration. Look at the daily rotation of this globe, and imagine the power necessary to produce and maintain this rotation. Suppose we see what God’s oath of day and night means when represented by steam mechanics. Let us build our engine and run this revolving globe a while by steam power. The earth is not a fiat fly-wheel set upon its edge, but a massive sphere, 8000 miles in diameter. So, by the ratio of

125

size of shaft to size of paddle-wheel on a large steamboat, the earth must be slung on a steel shaft about 250 miles in diameter and 10,000 miles long. It must be driven by an engine whose cylinder should measure 1200 miles bore and 2000 miles stroke, having a piston-rod 100 miles thick and 2500 miles long, working by a connection-rod 3000 miles long on a crank of 1000 miles arm, with a wrist 200 miles long and 50 miles thick. The piston of this engine will make but one revolution daily; but to do that it will travel 4000 miles, at an average velocity of nearly three miles a minute. The working capacity of this engine will be about fourteen thousand million (14,000,000,000) horse-power. It must be controlled by an automatic governor of infallible accuracy, and supplied with inexhaustible fuel and oil; and so run on, day and night, never starting a bolt, nor heating a journal, nor wearing out a box, age after age. The iron bed-frame for this machine must be 10,000 miles square and 4000 miles high, and not tremble a hair under the stroke that drives the equatorial rim of this fly-wheel globe up to a steady velocity of seventeen and one-half miles a minute, twenty times the velocity of a lightning express train! Who’ll take the contract to build and run this engine? The vast mass must fly through space in the earth’s orbit around the sun, with a velocity of more than 1100 miles a minute. The Armstrong 100-ton steel rifle sends its 2000-pound steel projectile at the rate of 1600 feet per second clean through a solid wrought-iron plate 22 inches thick. But God fires this globe, 8000 miles in diameter, through space with 60 1/2 times the velocity of the monster projectile, and 2000 times that of an express train at 34 miles per hour. And our engine that gives it its day-and-night rotation must fly with it at that speed, and never lose a stroke! And these are very slow among the velocities of the starry worlds. And yet these velocities only represent what God does every moment by the abiding force of that first impulse He gave to this silent spinning globe when He shot it from His creating hand like a top from a boy’s finger! Now, imagine the infidel trying to seize, in its mighty sweep, the flying crank that runs this globe, to stop its revolution! What then? Did you ever see a man caught and whirled and mangled on a little factory shaft, reduced to a shapeless pulp in a moment? Even so it has ever been with those who have tried to stop the engine of Christianity. (G. L. Taylor, D. D.)

Divine plans of action unalterableI. The Almighty both in the material and spiritual departments of His universe acts from plan.

1. The text speaks of a “covenant” with material nature as well as with David.2. The Infinite One acts evermore from plan.

(1) A priori reasoning would suggest this.(2) The constitution of the creation shews this. The laws of nature about which philosophers talk are only parts of His plan which they have discovered.(3) The Bible teaches this. It speaks of Him appointing everything in nature (Gen_1:1-31; Gen_8:21-22; Isa_4:10-11; Psa_104:1-35. &c.).

II. The plan on which God conducts the material universe is manifestly beyond the power of His creatures to alter.1. This is a blessing to all. If men could alter the order of nature what would become of us!

126

2. This is an argument for the Divinity of miracles, if miracles are changes in the order of nature.III. The unalterableness of His plan in material nature illustrates the unalterableness of His plan in the spiritual department of action. It is not impossible for God to reverse the order of nature, but it is impossible for God to act contrary to those principles of absolute truth and justice which He has revealed (Homilist.).

21 then my covenant with David my servant—and my covenant with the Levites who are priests ministering before me—can be broken and David will no longer have a descendant to reign on his throne.

BARNES, "This promise also has been not literally, but spiritually fulfilled, for in this sense only have the seed of David and the Levites been multiplied.GILL, "Then may also my covenant be broken with David my servant,.... A type of the Messiah, with whom the covenant of grace is made, stands fast, and will never be broken; see Psa_89:3; for, as the other is impossible, the breaking of the covenant with day and night, or hindering the certain rotation of them; so likewise as impossible is the breaking of the covenant with David concerning the perpetuity of his kingdom in the Messiah: that he should not have a son to reign upon his throne; which he has in Christ, and ever will have; for he shall reign for ever and ever: and with the Levites my priests, my ministers; of the line of Phinehas, to whom an everlasting priesthood was promised, and which has been fulfilled in Christ, who has an unchangeable priesthood; a priesthood that will never pass from him, and go to another; see Num_25:13, Heb_7:24.CALVIN, "Hence he says, There shall be abolished my covenant with David my servant, that he should not be my son, etc. He repeats what he had said, even that it could not be but that the posterity of David should obtain the kingdom, which we know has been fulfilled in Christ. The throne of David he now calls what he had

127

named before as the throne of the house of Israel; but he means the same thing. It is called the throne of the house of Israel, because the king and the people are relatively connected, and also because the posterity of David ruled for the public good, not for their own sake.He adds, and with the Levites, the priests, my ministers He had called David his servant, he now calls the Levites his ministers. The word שרת sheret, is commonly known, and is used often by Moses, when speaking of the Levitical priesthood. Its meaning is to serve. He adds —TRAPP, "Jeremiah 33:21 [Then] 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.Ver. 21. Then may also my covenant.] See Jeremiah 33:17-18. The poet hath somewhat like this:“ Iungantur ante saeva sideribus freta,Et ignis undae, tartaro tristi polus,Lux alma tenebris, roscidae nocti dies, ”& c.- Sen. in Octavia.

22 I will make the descendants of David my servant and the Levites who minister before me as countless as the stars in the sky and as measureless as the sand on the seashore.’”

CLARKE, "So will I multiply the seed of David - This must be understood of the spiritual David, Jesus Christ, and his progeny, genuine Christians. The two families which God chose for the priesthood, that of Aaron and Phinehas, or, on its being taken away from him, that of Ithamar, 1Sa_2:35, are both extinct. Nor has the office of high priest, or priest of any kind offering sacrifice, been exercised among the Jews for nearly eighteen hundred years; therefore what is said here of the priesthood must refer to the

128

spiritual priesthood, at the head of which is Jesus Christ.

GILL, "As the host of heaven cannot be numbered, neither the sand of the sea measured,.... As the stars of heaven are innumerable, and the sand of the sea immeasurable: so will I multiply the seed of David my servant; the Messiah; the son and antitype of David; and who is often called by his name; and as the son of David is the servant of the Lord, his spiritual seed are meant, which shall endure for ever; and in Gospel times, especially in the latter part of them, shall be very numerous; see Psa_89:29; and the Levites that minister unto me; meaning the same as before; not ministers of the Gospel, for they never were, or will be, so numerous as here expressed; but true believers in Christ, who are all priests unto God, and minister in holy things, offering up the spiritual sacrifices of prayer and praise through Christ: these Levites are the same with the seed of David, or Christ, in whom the kingdom and the priesthood are united.

JAMISON, "(Gen_15:5; Gen_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.

K&D, "Jer_33:22-26In order to make still more impressive the pledge given, that the covenant with David and the Levitical priesthood can never be broken, the Lord adds the promise of a

numerous increase of the seed of David and the Levites. אשר as correlative to כן stands for כאשר; for in the accusative lies the general reference to place, time, kind, and manner; cf. Ew. §360 a, 333 a. The comparison with the innumerable host of stars and the immeasurable quantity of the sand reminds us of the patriarchal promises, Gen_15:5; Gen_22:17. In this way, the promises that apply to all Israel are specially referred to the family of David and the Levites ("the Levites," Jer_33:22, is abbreviated from "the Levites, the priests," Jer_33:21). This transference, however, is not a mere hyperbole which misses the mark; for, as Jahn observes, an immense increase of the royal and priestly families would only have been a burden on the people (Graf). The import of the words of the verse is simply that the Lord purposes to fulfil the promise of His blessing, made to the patriarchs in favour of their whole posterity, in the shape of a numerous increase; but this promise will now be specially applied to the posterity of David and to the priests, so that there shall never be wanting descendants of David to occupy the throne, nor Levites to perform the service of the Lord. The question is not about a "change of the whole of Israel into the family of David and the tribe of Levi" (Hengstenberg); and if the increase of the family of David and the Levites correspond in multitude with the number of all the people of Israel, this increase cannot be a burden on the people. But the question, whether this promise is to be understood literally, of the increase of the ordinary descendants of David and the Levites, or spiritually, of their

129

spiritual posterity, cannot be decided, as Hengstenberg and Nägelsbach think, by referring to the words of the Lord in Exo_19:6, that all Israel shall be a kingdom of priests, and to the prophetic passages, Isa_66:6, Isa_66:23., according to which the whole people shall be priests to God, while Levites also shall be taken from among the heathen. For this prophecy does not treat of the final glory of the people of God, but only of the innumerable increase of those who shall attain membership in the family of David and the Levitical priests. The question that has been raised is rather to be decided in accordance with the general promises regarding the increase of Israel; and in conformity with these, we answer that it will not result from the countless increase of the descendants of Jacob according to the flesh, but from the incorporation, among the people of God, of the heathen who return to the God of Israel. As the God-fearing among the heathen will be raised, for their piety, to be the children of Abraham, and according to the promise, Isa_66:20., even Levitical priests taken from among them, so shall the increase placed in prospect before the descendants of David and Levi be realized by the reception of the heathen into the royal and sacerdotal privileges of the people of God under the new covenant.This view of our verse is confirmed by the additional proof given of the promised restoration of Israel, Jer_33:23-26; for here there is assurance given to the seed of Jacob and David, and therefore to all Israel, that they shall be kept as the people of God. The occasion of this renewed confirmation was the allegation by the people, that the Lord had rejected the two families, i.e., Israel and Judah (cf. Jer_31:27, Jer_31:31; Jer_32:20), called, Isa_8:14, the two houses of Israel. With such words they despised the people of the Lord, as being no longer a people before them, i.e., in their eyes, in their opinion. That those who spoke thus were Jews, who, on the fall of the kingdom of Judah, despaired of the continuance of God's election of Israel, is so very evident, that Hengstenberg may well find it difficult to understand how several modern commentators could think of heathens - Egyptians (Schnurrer), Chaldeans (Jahn), Samaritans (Movers), or neighbours of the Jews and of Ezekiel on the Chebar (Hitzig). The verdict pronounced on what these people said, "they despise, or contemn, my people," at once relieves us from any need for making such assumptions, as soon as we assign the full and proper force to the expression "my people" = the people of Jahveh. Just as in this passage, so too in Jer_29:32, "this people" is interchanged with "my people" as a designation of the Jews. Moreover, as Graf correctly says, the expression "this people" nowhere occurs in the prophets of the exile as applied to the heathen; on the contrary, it is very frequently employed by Jeremiah to designate the people of Judah in their estrangement from the Lord: Jer_4:10; Jer_5:14, Jer_5:23; Jer_6:19; Jer_7:33; Jer_8:5; Jer_9:14; Jer_13:10; Jer_14:10; Jer_15:1, Jer_15:20, and often elsewhere. "My people," on the other hand, marks Judah and Israel as the people of God. In contrast with such contempt of the people of God, the Lord announces, "If my covenant with day and night does not stand, if I have not appointed the laws of heaven

and earth, then neither shall I cast away the seed of Jacob." The לא is repeated a second time before the verb. Others take the two antecedent clauses as one: "If I have not made my covenant with day and night, the laws of heaven and earth." This construction also is possible; the sense remains unchanged. בריתי מם י ולילה is imitated from Jer_33:20. "The laws of heaven and earth" are the whole order of nature; cf. Jer_31:35. The establishment, institution of the order of nature, is a work of divine omnipotence. This omnipotence has founded the covenant of grace with Israel, and pledged its continuance, despite the present destruction of the kingdom of Judah and the temporary rejection of the guilty people. But this covenant of grace includes not merely the choosing of David,

130

but also the choosing of the seed of Jacob, the people of Israel, on the ground of which David was chosen to be the ruler over Israel. Israel will therefore continue to exist, and that, too, as a nation which will have rulers out of the seed of David, the servant of the Lord. "The mention of the three patriarchs recalls to mind the whole series of the promises made to them" (Hengstenberg). The plural משלים does not, certainly, refer directly to the promise made regarding the sprout of David, the Messiah, but at the same time does not stand in contradiction with it; for the revival and continued existence of the Davidic rule in Israel culminates in the Messiah. On כי cf. Jer_31:23; Jer_30:3, Jer_30:18, and the explanations on Jer_32:44. The Qeri אשיב rests on Jer_33:11, but is unnecessary; for אשוב makes good enough sense, and corresponds better to ורחמתים, in so far as it exactly follows the fundamental passage, Deu_30:3, where רחם is joined with שוב .את־שבות

CALVIN, "There is an omission at the beginning; the particle of comparison is left out, for אשר asher, cannot be taken for כאשר caasher: As the hosts of the heavens cannot be numbered, nor the sand of the sea, so God promises that he would multiply the seed of David, and also the Levites. This promise, as given to Abraham, referred to the whole body of the people; for when Abraham was bidden to go out, and to look on the heavens, God made this promise to him, “Number the stars, if thou canst, and the sands of the sea, so shall thy seed be.” We hence see that this blessing was extended to the whole seed of Abraham, and especially to the twelve tribes. And now it is confined to the family of David, and to the Levitical tribe.But what we have already touched upon ought to be borne in mind, — that the safety of the people was grounded on the kingdom and the priesthood. As then kings ruled not for themselves, nor had the sacerdotal dignity been given to the Levites for their own private advantage, but for the sake of the people, so now the Prophet, stating a part for the whole, intimates that the whole people would be secure and safe, when the royal and sacerdotal dignity flourished. There is not, then, anything diminished from God’s promise, as though the other tribes were not to multiply; but what Jeremiah testifies respecting the family of David and the Levitical tribe, is to be extended, without any difference, to the whole Church. It is yet not without reason that an especial mention is made of David and Levi; for, as it has been said, the Church must have been in a miserable state, without a head, and without a Mediator. There is, however, no doubt but that Jeremiah alluded to that passage which we have already quoted, (Genesis 15:5; Romans 4:18) and thus he reproved the want of faith in the people; for they could not have doubted the restoration of the Church without impugning the truth of God, as though he had given only vain words to Abraham, when he said,“Number the stars of heaven if thou canst, and the sands of the sea, so shall thy seed be.”

131

He therefore shews that God would be true and faithful in that promise, so as to multiply his Church like the stars of heaven, and the sands of the sea. It follows —TRAPP, "Jeremiah 33:22 As 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.Ver. 22. As the host of heaven.] See Genesis 13:16; Genesis 15:5.So will I multiply the seed of David.] True believers.And the Levites.] Godly ministers. See Psalms 68:11.PETT, "Jeremiah 33:22“As the host of heaven cannot be numbered, nor the sand of the sea measured, so will I multiply the seed of David my servant, and the Levites who minister to me.”In a clearly exaggerated statement, exaggerated in order to emphasise His provision, YHWH states that He will multiply the seed of David and the Levites who serve Him until they are as many as the stars and the sand of the sea. The main aim of the statement was in order to indicate the certainty that neither would die out while they were needed as there would be a plentiful supply. That this was fulfilled comes out in that the line of David continued adequately, with an heir always available, and the number of Levitical priests available to serve in the coming new Temple after the exile were numerous. Indeed by the time of Jesus there were so many Levitical priests that they drew lots for the privilege of offering incense in the Sanctuary (Luke 1:9).However, as this vivid description with regard to the host of heaven and the sand of the sea is in Genesis used of the whole ‘seed of Abraham’ (see e.g. Genesis 15:5; Genesis 22:17; etc.), and the ‘seed of Abraham’ is mentioned in Jeremiah 33:26, it may well be that we are intended to see in it a hint that God’s people as a whole will become the seed of David (by being united with Christ), and will replace the Levitical priesthood (by becoming priests who offer up the sacrifices of praise and thanksgiving), thus being truly a great multitude which no man can number.

23 The word of the Lord came to Jeremiah:

132

GILL, "Moreover the word of the Lord came unto Jeremiah,.... Upon the same subject, concerning the continuance of David's seed; with a refutation of a calumny uttered against the Lord about the rejection of them: saying; as follows:COFFMAN, "PERPETUAL NATURE OF GOD'S PROMISES"And the word of Jehovah came to Jeremiah, saying, Considerest thou not what this people have spoken, saying, The two families which Jehovah did choose, he has cast them off? thus do they despise my people, that they should be no more a nation before them. Thus saith Jehovah: If my covenant of day and night stand not, if I have not appointed the ordinances of heaven and earth; then will I also cast away the seed of Jacob, and of David my servant, so that I will not take of his seed to be rulers over the seed of Abraham, Isaac, and Jacob: for I will cause their captivity to return, and will have mercy upon them.""Take of his seed to be rulers ..." (Jeremiah 33:26). That there will indeed be of the seed of David (Christians) those who will be rulers (plural) over the seed of Abraham (once racial Israel, but now all Christians everywhere) is an unwavering promise of God; and, at this very moment it is being fulfilled all over the world in the Apostles of Christ and in all Christians who are "reigning with Christ."Things looked very dark indeed for Israel at this sad juncture in their lives. They were about to be deported into a shameful exile in Babylon for a period of seventy years. All of their ancient glory which they remembered from the Solomonic empire had been blotted out forever; and, for many of the people, it seemed like the end of all hope. But God knew what he was doing. Descendants of David would indeed return from the captivity; and, in the fullness of time, Mary the betrothed wife of Joseph, one of the descendants of David through Nathan, would lay the infant Messiah in the Bethlehem manger!PETT, "Verses 23-25YHWH Affirms That He Has Not Cast Off The Two Families Whom He Has Chosen, And Guarantees The Rule Of The Seed of David Over The Seed Of Abraham, Isaac and Jacob (Jeremiah 33:23-25).In this final affirmation YHWH gives the assurance, either that He has not cast off either the family of David, nor the family of Aaron, despite what others are saying, so that both have a part in His future purposes, or that He has not cast off the family of David and the family of Jacob, whom He had chosen. The latter is the more likely as it will be noted that in what He goes on to say it is only to the family of David and the family of Jacob that he gives an assurance of eternal permanence. At no stage, in fact, in these verses has YHWH guaranteed the eternal permanence

133

of the Levitical priesthood. All that He has promised was that while the ministry that they had been chosen to perform was there to be done, it would be they alone as His chosen priests who would do it. They are not, however, specifically mentioned in this final word from YHWH at all, while the families of David and Jacob are.Jeremiah 33:23‘And the word of YHWH came to Jeremiah, saying,’Once again we are assured that this is the word of YHWH speaking through Jeremiah.

24 “Have you not noticed that these people are saying, ‘The Lord has rejected the two kingdoms[d] he chose’? So they despise my people and no longer regard them as a nation.

BARNES, "Considerest thou not - literally, Hast thou not seen, i. e., noticed?This people - i. e., the Jews.Thus ... - Or, and “My people they have despised,” so that they are “no more a nation” in their sight. They say that God has rejected Judah as well as Israel: and thus they despise themselves in their relation to God as His covenant-people, by regarding their national existence as about immediately to cease forever.

CLARKE, "The two families which the Lord hath chosen - Some think these refer to the two kingdoms of Israel and Judah; but they never can be considered as two distinct families, being of one and the same race. Others think that the families of Jacob and David are intended; but neither were these distinct. If the two families which had the priesthood be not meant, then the regal family of David, and the sacerdotal family of Jacob through Levi, may be designed. See Jer_33:26. Following the spiritual interpretation, neither the regal nor sacerdotal family has failed; for Jesus is a King and a Priest, and all true believers in him are kings and priests unto God and the Lamb. And the highest King that ever reigned is He who is the seed of David, King of kings and Lord of lords, who has all power in heaven and in earth.

134

GILL, "Considerest thou not what this people have spoken,.... The words are directed to the prophet by an interrogation, if he had not considered in his mind what he heard the people say; not the Chaldeans, with whom the prophet was not; but the unbelieving Jews, either the profane part of them, who had a wicked view in it, to accuse God, and discourage the godly; or the weaker sort of the good people, indulging unbelief and despondency: saying, the two families which the Lord had chosen, he hath even cast them off? the kingdom and the priesthood, as Jarchi; the family of David and the family of Aaron, as Kimchi and Ben Melech; the, one with respect to the kingdom, and the other with respect to the priesthood; so Abarbinel, which seems right: though some interpret it of the kingdoms of Israel and Judah; and others of the two tribes of Judah and Benjamin; but since the covenant with David, and with the priests, are before spoken of, and the seed of David afterwards, it seems rather to regard the two houses of David and Aaron, which the Lord chose for the kingdom and priesthood to continue in; but by the captivity of the royal family, and of the priests in Babylon, just now about to take place, it was suggested that both were cast off by the Lord, and that there would be no more kings out of the one, nor priests out of the other: thus they have despised my people: as being rejected of God, whom he would never more regard or restore to their former condition in church and state; so giving them up for lost, that they would be no more a nation and church, having kings to reign over them, or priests to minister for them: that they should be no more a nation before them; either before their kings and priests, or in the sight of those persons who spoke the words before related.

HENRY 24-26, " The covenant of peculiarity likewise shall be secured and the promises of that covenant shall have their full accomplishment in the gospel Israel. Observe, 1. How this covenant was looked upon as broken during the captivity, Jer_33:24. God asks the prophet, “Hast though not heard, and dost thou not consider, what this people have spoken?” either the enemies of Israel, who triumphed in the extirpation of a people that had made such a noise in the world, or the unbelieving Israelites themselves, “this people among whom thou dwellest;” they have broken covenant with God, and then quarrel with him as if he had not dealt faithfully with them. The two families which the Lord hath chosen, Israel and Judah, whereas they were but one when he chose them, he hath even cast them off. “Thus have they despised my people, that is, despised the privilege of being my people as if it were a privilege of no value at all.” The neighbouring nations despised them as now no more a nation, but the ruins of a nation, and looked upon all their honour as laid in the dust; but, 2. See how firm the covenant stands notwithstanding, as firm as that with day and night; sooner will God suffer day and night to cease then he will cast away the seed of Jacob. This cannot refer to the seed of Jacob according to the flesh, for they are cast away, but to the Christian church, in which all these promises were to be lodged, as appears by the apostle's discourse, Rom_11:1, etc. Christ is that seed of David that is to be perpetual dictator to the seed of Abraham, Isaac, and Jacob; and, as this people shall never want such a king, so this king shall never want such a people. Christianity shall continue in the dominion of Christ, and

135

the subjection of Christians to him, till day and night come to an end. And, as a pledge of this, that promise is again repeated, I will cause their captivity to return; and, having brought them back, I will have mercy on them. To whom this promise refers appears Gal_6:16, where all that walk according to the gospel rule are made to be the Israel of God, on whom peace and mercy shall be.

JAMISON, "this people — certain of the Jews, especially those who spoke with Jeremiah in the court of the prison (Jer_32:12; Jer_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.

CALVIN, "He now assigns a reason why he had so largely spoken of the deliverance of the people and of their perpetual preservation, even because the blessing promised by God was regarded as uncertain by the unbelieving. Farther, God not only reminds his Prophet why he bade him to repeat so often the same thing, but speaks also for the sake of the people, in order that they might know that this repetition was not in vain, as it was necessary to contend against their perverse wickedness; for they had so filled their minds and hearts with despair, that they rejected all God’s promises, and gave no place to faith or hope.There are some who explain this passage of the Chaldeans, who regarded the people with great contempt. But this explanation is cold and unmeaning. I have no doubt but that God here expostulates with the Israelites, because they relinquished the hope of a deliverance; for Jeremiah would not have spoken thus of the Chaldeans, Hast thou not seen this people? He expostulates with Jeremiah, because he had not moved from the city. He then shews, according to what I have already observed, that there was a necessity why he should so often confirm what had been said so plainly before of the return of the people, Hast thou not seen, he says, how this people speak? saying, Jehovah now rejects the two families whom he had chosen, even the kingdom of Israel and the kingdom of Judah.It was indeed an unhappy event, that the people had been divided into two parts; for they ought to have been one nation. But though it had happened through the defection of the ten tribes that the body of the people had been torn asunder, yet the Prophet, according to the usual way of speaking, says, that the two families had been chosen The election of God was indeed different, even that the seed of Abraham might be one: for as there is but one head, so there ought to be but one body. But God had not wholly cast away the ten tribes, though they had wickedly and impiously revolted from the family of David. He then says, according to the language which prevailed, that the two families had been rejected, that is, the kingdom of Israel and the kingdom of Judah. Now the people said, that both were rejected, which was true, but not in the sense they intended; for as it has been before

136

said, they thought that there was no hope remaining, as though the covenant of God had been wholly abolished, while yet the rejection was only for a time.We hence see what God reproved in the common language of the people, even because they entertained no hope of mercy and pardon; for being struck with amazement, they had cast aside every thought of God’s promises, when they saw that they were to go into exile. For as before they had hardened themselves against threatenings, so now despair immediately laid hold on their minds, so that they could not conceive any idea of God’s goodness and mercy. He adds, that the people were contemptible in their eyes, so as not to be a nation any more Thus in the third place he teaches what we have before observed.

COKE, "Jeremiah 33:24. The two families— The Jews indirectly accuse God of breach of promise, in saying that he had rejected the kingdoms of Israel and Judah; which made the whole race of Jacob: others understand the tribes of Judah and Levi. The Lord fully answers this objection in the subsequent verses.REFLECTIONS.—1st, Jeremiah still continued under confinement, but God's visits made the prophet's prison a more desirable place than the palace of Zedekiah. The second time a message of peace is sent by him to encourage the drooping hopes of the people, ready to fall under their enemies, and sink into despair.1. The prophesy is from the Lord, whose power is able to accomplish all his promises; the maker and former of the earth, and of all things therein. Jehovah is his name, self-sufficient, and faithful to his word.2. Though God promises, the prophet must in prayer intercede for the fulfilment. Call unto me, and I will answer thee, for promises do not supersede but encourage our supplications; and shew thee great and mighty things which thou knowest not; either the strange deliverance of the people from Babylon, when their situation seemed desperate, an event which no human foresight could discover; or the greater wonders of gospel-grace, of which this temporal redemption was the figure.3. Notwithstanding their present miseries, their houses, even those of their kings and nobles, battered down; their auxiliaries, or the besieged, slain under the ruins; or the houses which remained, filled, through famine and pestilence, with the dead corpses of those who were slain in God's anger because of their wickedness; yet, deplorable as their situation is, it is not desperate: Behold, I will bring it health and cure, restore their desolations; I will reveal unto them the abundance of peace and truth; peace to enjoy their blessings, and truth, the true worship of God and fidelity between man and man restored: and I will cause the captivity of Judah and Israel to return; many of the other tribes returning to Judaea with those of Judah and Benjamin; and I will cleanse them from all their iniquity, the cause of their sufferings; both pardoning their guilt, and delivering them from the power of sin. And it shall be to me a name of joy, a praise and an honour before all the nations;

137

God would glorify himself in shewing them such mercy, which would be attended with the most blessed effects; their prosperity not breeding security and neglect of God, but engaging them more faithfully to serve him, and making them jealous of offending a God so gracious. And this was still more eminently fulfilled by the coming of the Messiah; who, as the Sun of Righteousness, arose with healing in his wings; peace was established by him between God and fallen man, and abundance of peace diffused in the sinner's conscience. Truth, the only true way of approaching God, and walking so as to please him, was by him revealed; then the dreadful captivity of sin was loosed, and the souls of men delivered from the bondage of corruption. In a dying Saviour's blood a fountain was opened, that cleanseth from all sin; and, now rescued from the power, as well as guilt of their iniquities, the people of Jesus appear pleasing in his sight, an honour to their profession, and engaged, by all the goodness that they have tasted, with godly jealousy and fear to work out their salvation, diligent to please, and careful not to offend their merciful Saviour and reconciled God. Blessed and happy are they who experience this great redemption, begun in present pardon, peace, grace, and holiness; these pious souls, faithful unto death, shall see it shortly completed in glory everlasting.2nd, We have farther blessings promised to the people of God.1. The voice of joy shall return to Zion. The desolations under which it had lain, made many abandon themselves to despair of ever seeing the country raised from its ruins; but God will again replenish Jerusalem and the cities of Judah with multitudes of inhabitants; then the bridal music shall be heard, and the more delightful sounds of sacred melody echo through the courts of the temple; when this fresh instance of his astonishing goodness would make them with sacred rapture repeat the well-known psalm, where the burden of each verse is, "For his mercy endureth for ever." This may also be referred to the times of the Gospel, the preaching of which would diffuse the greater joy and gladness, and awaken the warmest praises for the infinite mercies of redeeming love, when all other sacrifices should cease; but the spiritual sacrifices of praise shall never cease; begun in the church on earth, and continued by the glorified saints in heaven to eternity.2. Plenty shall fill their land. The long-deserted fields shall now again be covered with bleating flocks, the shepherds in full security feeding them, and all the land over-spread with cattle, both mountains and valleys, passing under the hands of him that telleth them. Mystically, this may be interpreted of the ministers of Christ, the shepherds, and his believing people, the flock of his pasture; vast in multitude, and feeding securely under the divine protection.3. Greater than all temporal mercies, the divine Messiah is promised. Long he had been expected as the hope of his Israel, and now the fulness of time approaches when he shall be revealed. In those days, and at that time, will I cause the Branch of Righteousness to grow up unto David; the Messiah, the great Author of all Righteousness, and raised up to sit on the throne of his father David; and he shall execute judgment and righteousness in the land, all judgment being committed to

138

him; and in righteousness he will discharge the trust committed to him, executing vengeance on the enemies of his faithful people, vindicating them from wrong, and justifying them from every accusation of sin or Satan. In those days shall Judah, his faithful followers, be saved from all the powers of Satan and corruption; and Jerusalem shall dwell safely, delivered from the fear of every foe, and no more under condemnation; the faithful enjoying peace with God, and in their consciences, which no enemy can disturb or take away from those who cleave to this great Redeemer: and this is the name wherewith she shall be called, The Lord our Righteousness; his church being joined to Christ, she bears his name, is justified before God by his righteous obedience to the death of the cross, is made partaker of a divine nature, and stands complete in him.3rdly, The branch from the root of Jesse being promised, the perpetuity of his kingdom is ensured.1. Christ's kingdom will be an everlasting kingdom, for in him alone can this promise be fulfilled. The house of David is long since extinct, or at least his descendants are utterly unknown, and for near two thousand years have been without the shadow of sovereignty; but Jesus reigns, and shall for ever sit on the throne of glory, while sun and moon endure.2. He will have an everlasting priesthood, of which the Aaronical priesthood was typical. This has long since been abolished, but Christ ever liveth to make intercession for us; and, having offered one sacrifice for sin, is gone up into the presence of God, to plead continually the efficacy of that oblation once offered, and in virtue thereof to obtain eternal redemption for all the faithful: and this seems rather the sense of the prophesy, than either the application of it to the Christian ministry, or to believers in general, who are indeed a holy priesthood, offering up spiritual sacrifices to God through Christ Jesus.3. God will multiply his seed beyond the stars of heaven, or the sand of the sea-shore, and the Levites that minister unto me (the faithful, so called because all of them are his ministers, consecrated for him, and offering continually before him the sacrifices of prayer and praise).4. The glorious revival of religion in the latter days shall continue to the end of time. During their captivity, many of the unbelieving Jews in despondence, or their enemies in triumph, were ready to conclude that the Lord had cast off the two families whom he had chosen, the house of David and Aaron, or the two nations of Israel and Judah; thus they have despised my people, as if they were abandoned, and no more likely to be a nation; swallowed up by their conquerors, and ready to sink into oblivion. But sooner shall the succession of day and night be at an end, or the revolutions of the heavenly bodies be interrupted, than the seed of Jacob be thus cast off, or a ruler of their own nation be wanting to reign over them, when God shall in mercy turn their captivity. What God did in bringing his people from Babylon, but imperfectly answers the greatness of this promise; and therefore we

139

must look farther, to the church of the faithful, the Israel of God; who, to whatever state of sufferings they may for a while be exposed, shall still be preserved under the government of Christ their king: their captivity from the bondage of corruption God will cause to cease; and, though for a time they may groan under antichristian tyranny, God will break the yoke from off their necks; so that neither men nor devils shall ever be able to root out their memorial from the earth. We see that the church of Christ has, in virtue of this promise, stood the fiercest fires of persecution during almost eighteen hundred years; and we may rest assured that she will not only be preserved to the end,—the work of God shall still proceed and prosper,—but that her latter end shall have vast increase, and all her enemies be made her footstool. TRAPP, "Jeremiah 33:24 Considerest 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.Ver. 24. Consider thou not what this people have spoken.] This unbelieving, misgiving, desponding people of mine.The two families.] Iudah et Israel habentur pro properipsemate.ELLICOTT, "Verses 24-26(24-26) Considerest thou not what this people have spoken . . .—The words that follow have been regarded by many commentators as the taunt of the heathen nations—Chaldæans, Egyptians, Edomites, and others—as they beheld what seemed to them the entire downfall of the kingly and the priestly orders, such as we find put into the lips of the heathen in Ezekiel 35:10; Ezekiel 36:20. The words “this people,” however, used as they are invariably of that to which the prophet himself belonged (Jeremiah 4:10; Jeremiah 5:14; Jeremiah 5:23; Jeremiah 6:19, and elsewhere), and indeed in the hundred or more passages in which the phrase occurs in the Old Testament, lead to a different conclusion. The prophet’s declaration of the steadfastness of God’s covenant was made in answer, not to the taunts of the heathen, but to the despair of Israel, such as had found utterance in the words recorded in Jeremiah 33:10 and Jeremiah 32:43. If the words “thus they have despised my people” seem to favour the former interpretation, it must be remembered that the subject of the verb is not necessarily the same as that of the previous clause, and that the scorn of other nations would be the natural outcome of the despondency into which Israel had fallen; or they might emphasise the fact that the despondency was itself, as it were, suicidal. Those who despised their own nation were despising the people of Jehovah. In contrast with this despondency, the prophet renews his assurance of the permanence of the kingly and priestly lines, and strengthens it by reference to the three great patriarchs of the race, with whom the truth of Jehovah’s promises was identified (Exodus 3:15), and by connecting it with the promise of a return from the captivity. When that return came, it would be the

140

pledge and earnest of the yet greater blessings which were involved in the new and everlasting covenant.PETT, "Jeremiah 33:24“Do you not consider what this people have spoken, saying, ‘The two families which YHWH chose, he has cast them off?’ Thus do they despise my people, that they should be no more a nation before them.”The reference to ‘this people’ is always a reference to unbelieving Israel/Judah. Thus this is a comment being made by unbelieving Israel/Judah as they claim that YHWH has broken His promises and has cast off the two families whom He chose. Some see the two families as referring to those of David and Aaron, whom He has chosen. And as a consequence unbelieving Israel are seen as rejecting the idea that Israel can ever again be a true nation because its two recognised pillars, its king and its priesthood, have been removed. In their circumstances of despair it was understandable that they should feel this, but YHWH wants them to know that their words are not true. However He goes on to say that He has neither cast off the seed of David, nor has He cast off the seed of Abraham, Isaac and Jacob, the true Israel. Both continue before Him. Thus the inference would appear to be that they are the two families now being spoken of, so that the Levitical priesthood is no longer in mind. Either way the important fact is that Israel have not been cast off, they are only being chastened.‘Thus do they despise my people.’ This may refer to unbelieving Israel seen as despising Israel as a nation because YHWH has cast them off, or may indicate that the foreign nations despise Israel because of their unbelief, seeing them as no more a true nation because they have deserted their roots. The former appears more likely as the nations have not been in mind in the context.

25 This is what the Lord says: ‘If I have not made my covenant with day and night and established the laws of heaven and earth,

BARNES, "The ordinances of heaven and earth - i. e., the whole order of nature

141

Nature is not more firmly established than God’s purposes in grace.GILL, "Thus saith the Lord,.... In answer to the above calumny: if my covenant be not with day and night; that is, if it should not stand; if it should be broken; or there should be no longer a succession of day and night: and if I have not appointed the ordinances of heaven and earth; concerning the course of the sun, moon, and stars, and the influence of the heavenly bodies; and concerning the fruits of the earth, the seasons of the year, seedtime and harvest, summer and winter; if these are not settled and fixed, and do not appear according to appointment and promise.

JAMISON, "(Jer_31:35, Jer_31:36; Gen_8:22; Psa_74:16, Psa_74:17). I who have established the laws of nature am the same God who has made a covenant with the Church.CALVIN, "Here God opposes the constancy of his faithfulness to their perverse murmurings, of which he had complained; and he again adduces the similitude previously brought forward: “lf, then, I have not fixed my covenant, or if there is no covenant as to the day and the night, —if there are no laws as to heaven and earth, then I shall now cast away the seed of Jacob and the seed of David: but if my constancy is ever conspicuous as to the laws of nature, how is it that ye ascribe not to me my due honor? For I am the same God, who created the heaven and the earth, who fixed all the laws of nature which remain unchangeable, and who also have made a covenant with my Church. If my faithfulness as to the laws of nature changes not, wily should it change as to that sacred covenant which I have made with my chosen people?”We now see the reason why God so often confirmed a thing in itself sufficiently clear, even because the contest with the obstinate hopelessness of the people was difficult. For they thought that they were rejected without any hope of deliverance, when God punished them only for a time for their wickedness, as they deemed their exile to be without a return.TRAPP, "Jeremiah 33:25 Thus saith the LORD If my covenant [be] not with day and night, [and if] I have not appointed the ordinances of heaven and earth;Ver. 25. If my covenant be not with day and night.] See on Jeremiah 33:20. If there be not a constant intercourse of either.PETT, "Jeremiah 33:25“Thus says YHWH, If my covenant of day and night stand not, if I have not appointed the ordinances of heaven and earth, then will I also cast away the seed of Jacob, and of David my servant, so that I will not take of his seed to be rulers over

142

the seed of Abraham, Isaac, and Jacob.”Once again YHWH uses His covenant with day and night (compare Jeremiah 33:20), and adds His appointment of the ordinances of Heaven and earth, as a guarantee of permanence. And what are to be permanent are ‘the seed of Jacob’ (then expanded to ‘the seed of Abraham, Isaac and Jacob’) and ‘the seed of David my servant’, with the latter ruling over the former.The ‘seed of Jacob’ and ‘the seed of Abraham, Isaac and Jacob’ were technical terms indicating all who subscribed to the covenant of YHWH, for by this time (and even from the beginning) it included more than Jacob’s direct blood descendants. Through the centuries many ‘foreigners’ had been incorporated into Israel in accordance with Exodus 12:48 and all were seen as ‘the seed of Jacob’, as were the mixed multitude of Exodus 12:38 which had been incorporated into ‘the seed of Jacob’ at Sinai. Their descent was by adoption. The process would continue after Christ’s resurrection when the early Jewish church, the true remnant, the ‘holy seed’ of Isaiah 6:13, opened its doors to Gentiles who became believers and were thus incorporated into the new Israel, ‘the Israel of God’ (Matthew 21:43; Galatians 6:16) becoming ‘Abraham’s seed’ (Galatians 3:29) and circumcised though the circumcision of Christ (Colossians 2:11). Today ‘the seed of Jacob’ continues in the whole body of true believers in Christ.Jesus Christ was ‘the seed of David’ because He was adopted by Joseph, who was of the seed of David, as his eldest son and heir (demonstrated by his naming Him -Matthew 1:25), being born through Mary, who was probably also a Davidide, by the Holy Spirit (Matthew 1:20; Luke 1:35).Jeremiah 33:25“For I will cause their captivity to return, and will have mercy on them.”And all this would occur because YHWH would ‘cause their captivity to return’, that is, would deliver them from exile, as a result of His compassion and mercy.Note On The Permanence Of The Levitical Priesthood.The appointment of Aaron and his sons to minister in the priest’s office is described in Exodus 28, see also Leviticus 8-10, although there is no actual mention in those passages of a covenant. It could on the other hand be assumed that there was an incipient covenant, as it is constantly made clear that Aaron and his sons were alone appointed to minister in the Sanctuary.However, a covenant with relation to the Levitical priests is mentioned in Numbers 25:12-13, when in his zeal for YHWH, Phinehas slew Zimri, the prominent Simeonite, who had consorted with a Midianite woman and her gods, and brazenly brought her into the camp, displaying his disloyalty to YHWH for all to see. In

143

response to Phinehas’ action YHWH promised, ‘Behold I give to him my covenant of peace, and it will be to him and his seed after him, the covenant of an everlasting priesthood, because he was jealous for his God, and made an atonement for the children of Israel’. In other words, as a result of his action YHWH covenanted peace to His wayward people, and as long as the priesthood was required in Israel (for the purpose of obtaining atonement), Phinehas, the grandson of Aaron, and his descendants would have a part in it. They were thus given an everlasting right to have a part in the Levitical priesthood.So whether we see the covenant as made with Aaron, or with Phinehas, the outcome is the same, and that was that the rights to serve the Tabernacle (and then the Temple) as priests lay with the Levitical priests. This would, of course, depend on there being a need for such priests, and there being a central altar where legitimate sacrifices could be offered. It was not, however, until the prophets that the concept would arise, although even then not fully thought through, of a time when God’s people would be truly holy, and would therefore presumably no longer require such priests (e.g. Isaiah 4:3; Isaiah 6:13; Obadiah 1:17).When the rival Sanctuary was set up at Dan in the time of the Judges an attempt was made to give its priesthood legitimacy by appointing as priests descendants of Moses (Judges 18:30), and this presumably continued until the land was overrun by the Philistines (‘the time of the captivity of the land’). It must be seen as probable that no legitimate Aaronide would serve there because it contained a graven image. But we cannot see this as evidencing anything other than man’s attempt to get round God’s Law and make do with second best.When rival Sanctuaries were set up by Jeroboam I of Israel at Dan and Bethel he made no attempt as far as we know to obtain legitimate priests, but appointed men of his own choosing. This was, however, clearly frowned on by YHWH and by the prophets. On the other hand there were altars in Israel that were looked on as legitimate and these presumably had legitimate priests (1 Kings 18:30; 1 Kings 19:10). As they were accepted as legitimate they were presumably seen as erected at places where YHWH had ‘recorded His Name’ (Exodus 20:24-25). We need not doubt that this was the same in Judah, something which may be observed from Samuel’s ministry (his sacrifices at Bethlehem). The actual situation is often disguised by the fact that regularly someone is said to have offered sacrifices, when in fact it may well have been done by a priest at their instigation. Thus when Solomon is said to have offered a thousand burnt offerings (1 Kings 3:4) he hardly did it on his own. His priests made the offerings on his behalf. This may well also have been the case e.g. with Gideon and his ten men (Judges 6:25-27) and David (1 Kings 24:25). Manoah made a sacrifice to YHWH, but it was in a place where He had recorded His Name as a result of the presence of the Angel of YHWH, and was thus legitimate (Judges 13:19). In none of these cases was the uniqueness of the Levitical priesthood called into account.Alongside this in Isaiah 61:6 all Israel are at some time in the future to be named as

144

‘Priests of YHWH’ and called ‘Ministers of our God’, and this was presumably intended to indicate being legitimate Levitical priests by adoption, whilst Isaiah 66:21 indicates a time when many who were not of the family of Aaron (and some commentators see it as indicating Gentiles), would legitimately be taken by YHWH as priests and Levites. We may assume from all this that as with becoming a member of the other tribes, it was possible to become a Levitical priest by adoption (as happened to Samuel), and in these cases, by wholesale adoption.It must, however, be emphasised that at no time is it ever said that Levitical priests would be required everlastingly, but only that when they were required to serve at the Sanctuary on earth they would need to be in one way or another of the house of Aaron, whether by descent or adoption.The position of the Levitical priests is upheld by the writer to the Hebrews, who points out that Jesus could not act as a priest on earth because He was not of the Levitical priesthood. However, he stresses that He had a perfect right to do so at a heavenly altar because He was a priest after the order of Melchizedek (the Jerusalem and Davidic priesthood - Psalms 110:4). This, of course, for all practical purposes made the earthly Levitical priesthood redundant.Meanwhile in the New Testament as a whole God’s people are seen to have a priestly role in that they offer themselves as a living sacrifice to God (Romans 12:1-2) and offer up the sacrifices of praise and generosity (Hebrews 13:15-16). For they are a holy priesthood who are to offer up spiritual sacrifices acceptable to God through Christ Jesus (1 Peter 2:5). Indeed they are a kingdom of priests (Revelation 5:10). But none of this impinges on the service of the Levitical priesthood, although it may be seen as superseding it. It is a priesthood of a different order, a spiritual priesthood.The coming of the future kingdom is put in sacrificial terms because that was the main way of expressing worship known to the prophets and the people, and we may see the descriptions partly as depicting the worldwide worship of the church, as the Kingly Rule of God is being established, and partly as a pointer to the everlasting kingdom when it will be finally established. Thus in Isaiah 66 it is depicted in terms of a weekly visit by all nations to Jerusalem in order to worship YHWH, where the adopted priests and Levites of Isaiah 66:21 were presumably ministering (although no mention is made of sacrifices), and also to scan the rubbish dump where the bodies of presumably executed transgressors were burning continually. In contrast in Zechariah 14 the nations are only required to pay a yearly visit to Jerusalem at the Feast of Tabernacles where they are to worship YHWH by observing the Feast, and the sacrifices will be so many that all the pots in the whole of Judah will be required and will be made holy to YHWH (we can therefore see why all Israel will need to be priests). Meanwhile in every place among the Gentiles incense is being offered, along with a pure offering to YHWH (Malachi 1:11). If the aim in each case is to bring out total loyalty to YHWH in worship and a ministry to the whole world, rather than to indicate actual practise, the pictures make sense, but if we seek to

145

take them literally we make them contradictory, and have the weekly keenites vying with the annual visitors, who again vie with the house churches. (Of course if we see them as a picture of the worship of the whole church, which in a sense they also are, such an idea becomes very realistic). One thing that they are not is the picture of a millennial kingdom, unless we see that as very divided and disorderly.Thus Jeremiah’s (and YHWH’s) description of the Levitical priesthood as permanently established in Israel/Judah whilst earthly offerings were being offered at an earthly Sanctuary is valid, and the promise was never broken.

26 then I will reject the descendants of Jacob and David my servant and will not choose one of his sons to rule over the descendants of Abraham, Isaac and Jacob. For I will restore their fortunes[e] and have compassion on them.’”

GILL, "Then will I cast away the seed of Jacob, and David my servant,.... R. Jonah thinks that Jacob is put instead of Aaron, because of the two families of David and Aaron before mentioned; but in this latter part of the chapter no mention is made of priests at all; and by the "seed" is meant one and the same, the spiritual seed of Christ, the antitypical David, and servant of the Lord; and which are no other than the seed of Jacob, over whom the Messiah reigns; or the spiritual Israel of God, whether Jews or Gentiles, and whom the Lord never casts away, so as to perish; but they shall all be saved in the Lord with an everlasting salvation: See Gill on Jer_31:37; and even the seed of Jacob, and of David, who was of Jacob, in the line of Judah, shall not be in such sense rejected: so that I will not take any of his seed to be rulers over the seed of Abraham, Isaac, and Jacob; that is, any of the seed of David taken literally; from whom the Lord has taken one, or raised up one of his seed, even the Messiah, to be a ruler over all the spiritual seed of Abraham, Isaac, and Jacob; or of all that tread in their steps: but inasmuch as by the seed of Jacob and David may be meant the spiritual seed of Christ, by rulers taken from them may be intended spiritual rulers and governors of the church, or ministers of the Gospel: for I will cause their captivity to return, and have mercy on them; not only their captivity from Babylon, and so the family of David restored and continued till the Messiah should spring out of it; but the spiritual captivity of the Israel of God, of which

146

the other was a type, and would be brought about by the Messiah; who in his love and pity should redeem them, as he has, from sin, Satan, law, hell, and death.

JAMISON, "Isaac — (Psa_105:9; Amo_7:9, Amo_7:16).CALVIN, "He mentions the seed of Jacob first, because it had been said to Abraham, For thy seed, and the same promise was repeated to Jacob. (Genesis 26:4; Genesis 28:14) He afterwards adds the seed of David, because an especial promise was afterwards given to David, (2 Samuel 7:12 :) Then also the seed of David, he says, will I reject, that I should not take of his seed to rule over the seed of Abraham, Isaac, and Jacob: he now fitly joins together what might have seemed unconnected; for he says, that there would be always some of David’s posterity to rule over all the tribes. God, therefore, thus preserved his Church when he set a king over his Church; or a kingdom, as we have said, is inseparable from the safety of the people.He lastly adds, For I will restore their captivity This obviated the diffidence of the people: for an objection was ready at hand, “What can this mean? for the ten tribes have been already led away into distant regions, and are scattered; a part also of the kingdom of Judah has been cut off; and what remains is not far from entire ruin.” Hence God calls their attention to the hope of deliverance, as though he had said, that they were acting foolishly, because they were thus hasty, for their expectation ought to have remained in suspense until the time prescribed, that is, till the end of the seventy years, according to what we have before seen, when the Prophet spoke against impostors who boasted of a quick return. He therefore tells them that they ought patiently to bear their exile, until the full time of their deliverance came. And he points out the fountain or cause of their deliverance when he says, I will have mercy on them, as though he had said, that the very salvation whieh he promised to the people depended on his gratuitous mercy. TRAPP, "Jeremiah 33:26 Then 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.Ver. 26. Then will I cast away the seed of Jacob.] The body of the faithful, whom he ruleth by his Word and Spirit. [Psalms 105:1; Psalms 105:6 Romans 9:6 Galatians 3:16-17; Galatians 6:16]And will have mercy on them.] This is a complexive promise, and better than money, answereth all things.

147