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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, Shut up - (Jeremiah 32:2-3; 2 Timothy 2:9). Though Jeremiah was shut up in bondage, the word of God was "not bound."
The Lord, the maker thereof - rather, the Doer of it-namely, of that which Jeremiah is about to prophesy, the restoration of Israel, an act which is thought now impossible, but which the Almighty will effect.
The Lord that formed it - namely, Jerusalem (Jeremiah 32:44). (Calvin.) Rather, that formed - i:e., moulds His purpose into due shape for execution (Isaiah 37:26, "Of ancient times I have formed it").
The Lord is his name - Hebrew, 'Yahweh' (Exodus 3:14-15).
Call unto me, and I will answer thee, and shew thee great and mighty things, which thou knowest not.
Call unto me ... I will answer - (Jeremiah 29:12; Psalms 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 (Psalms 132:13; Psalms 132:17; Isaiah 62:6-7).
Mighty things - Hebrew [uwbªtsurowt], properly, things fortified, 'inaccessible things' - i:e., incredible, hard to man's understanding (Maurer) - namely, the restoration of the Jews, an event despaired of. 'Hidden,' or 'recondite' (Piscator).
Which 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.
Concerning the houses ... thrown down by the mounts - namely, by the missiles cast from the besiegers' mounds (Jeremiah 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.'
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;
No JFB commentary on this verse.
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.
They come to fight with the Chaldeans - the Jews; the defenders of the "houses" (Jeremiah 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 produced "is to fill them (the houses) with" their own "dead bodies."
Behold, I will bring it health and cure - (Jeremiah 30:17). The answer to Jeremiah's mournful question (Jeremiah 8:22).
Cure - literally, the long linen bandage employed in dressing wounds.
I will ... reveal unto them ... truth - i:e., stability; I will bring forth for them abundant and permanent peace -
And I will cause the captivity of Judah and the captivity of Israel to return, and will build them, as at the first. I will cause the captivity of Judah and ... Israel to return - i:e., I will reverse it (Jeremiah 33:11; Jeremiah 32:44). The specification both of "Judah" and "Israel" can only apply fully to the future restoration.
As at the first - (Isaiah 1:26).
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.
I will cleanse them - (Ezekiel 36:25; Zechariah 13:1; Hebrews 9:13-14, "How much more shall the blood of Christ, who through the eternal Spirit offered Himself without spot to God, purge your conscience from dead works to serve the living God!") Alluding to the legal rites of purification.
From all their iniquity ... all their iniquities - from 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 (Micah 7:18-19).
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.
It - the city.
Shall be to me a name of joy, a praise - (Jeremiah 13:11 ; Isaiah 62:7 ) all the good that I do unto them - the inhabitants of Jerusalem.
They shall fear ... for all the goodness - (Psalms 130:4). The Gentiles shall be led to "fear" God by the proofs of His power displayed in behalf of the Jews; the ungodly among them shall "tremble" for fear of God's judgments on them; the penitent shall reverentially fear and be converted to Him (Psalms 102:13; Psalms 102:15; Isaiah 60:3).
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,
In this place, which ye say ... desolate - (Jeremiah 32:43).
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. For I will cause to return the captivity of the land, as at the first, saith the LORD.
The voice of joy and ... gladness; the voice of the bridergroom - (Jeremiah 7:34 ; Jeremiah 16:9 ). Praise the Lord ... for the Lord is good; for his mercy endureth forever. The words of Psalms 136:1, which were actually used by the Jews at their restoration (Ezra 3:11).
The sacrifice of praise - (Psalms 107:22; Psalms 116:17). This shall continue when all other sacrifices shall be at an end.
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.
Again ... an habitation of shepherds ... flocks - in contrast to Jeremiah 33:10, "without man ... without inhabitant, and without beast" (Jeremiah 32:43: cf. Jeremiah 31:24; Jeremiah 50:19; Isaiah 65:10).
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.
In the places about Jerusalem ... shall the flocks pass again under the hands of him that telleth them. Shepherds, in sending forth and in bringing back their sheep to the folds, count them by striking each as passes with a rod, implying the shepherd's provident care that not one should be lost (Leviticus 27:32; Micah 7:14: cf. John 10:28-29; John 17:12).
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.
I will perform - `I will make to rise' [ wahªqimotiy (H6965)]; God's promise having for a time seemed to lie dead and abortive (Calvin).
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.
In those days ... will I cause the Branch of righteousness to grow up unto David. Repeated from Jeremiah 23:5.
In the land - the Holy Land; Israel and Judah (Jeremiah 23:6).
Jerusalem shall dwell safely - in Jeremiah 23:6, instead of this, it is "Israel."
This is the name wherewith she shall be called, The Lord our Righteousness - "the name" in the Hebrew has here to be supplied from that passage; and for "HE" (Messiah, the antitypical "Israel"), the antecedent there (Isaiah 49:3), we have "SHE" here, i:e., 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 (Ephesians 5:30; Ephesians 5:32). Hence, the Church is called "Christ" (Romans 16:7; 1 Corinthians 12:12). The Church hereby professes to draw all her righteousness from Christ (Isaiah 45:24-25). It is for the sake of Jerusalem, literal and spiritual, that God the Father gives this name (Yahweh-tsidkenu, "The Lord our Righteousness") to Christ.
For thus saith the LORD; David shall never want a man to sit upon the throne of the house of Israel;
David shall never want a man to sit upon the throne. The promises of the perpetuity of the throne of David shall be fulfilled in Messiah, the son of David (2 Samuel 7:16; 1 Kings 2:4; Psalms 89:4; Psalms 89:29; Psalms 89:36; cf. Luke 1:32-33).
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.
Neither shall the priests ... want a man before me ... to do sacrifice continually - referring to Messiah's literal priesthood (Hebrews 7:17; Hebrews 7:21; Hebrews 7:24-28), and His followers' spiritual priesthood and sacrifices (Jeremiah 33:11; Romans 12:1; Romans 15:16; 1 Peter 2:5; 1 Peter 2:9; Revelation 1:6), which shall never cease, according to the covenant with Levi, broken by the priests, but fulfilled in Messiah (Numbers 25:12-13, "The covenant of an everlasting priesthood," confirmed to Phinehas the priest for his zeal for God; Malachi 2:4-5; Malachi 2:8).
And the word of the LORD came unto Jeremiah, saying,
No JFB commentary on this verse.
Thus saith the LORD; If ye can break my covenant of the day, and my covenant of the night, and that there should not be day and night in their season;
If ye can break my covenant of the day - i:e., covenant with the day; answering to "covenant with David" (Jeremiah 33:21, also Jeremiah 33:25, "covenant ... with day;" cf. Jeremiah 31:35-36; Leviticus 26:42; Psalms 89:34; Psalms 89:37).
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.
No JFB commentary on this verse.
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.
As the host of heaven cannot be numbered - (Genesis 15:5; Genesis 22:17). The blessings 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.
Moreover the word of the LORD came to Jeremiah, saying,
No JFB commentary on this verse.
Considerest thou not what this people have spoken, saying, The two families which the LORD hath chosen, 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.
Considerest thou not what this people have spoken - certain of the Jews, especially those who spoke with Jeremiah in the court of the prison (Jeremiah 32:12; Jeremiah 38:1).
The two families - Judah and Israel.
Thus they have despised my people, that they should be no more a nation before them - in their judgment. They suppose that I have utterly cast off Israel, so as to be no more a nation. The expression "my people" of itself shows God has not cast off Israel forever.
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;
If my covenant be not with day and night - (Jeremiah 31:35-36; Genesis 8:22; Psalms 74:16-17). I who have established the laws of nature am the same God who have made a covenant with the Church.
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.
The seed of ... Isaac - (Psalms 105:9; Amos 7:9; Amos 7:16, "Israel ... the house of Isaac").
(1) Jeremiah is directed by God to pray to Him for that which God himself has promised to grant, "Call upon me, and I will answer thee, and show thee great and mighty things, which thou knowest not" (Jeremiah 33:3). The promises of God are not to do away with, but to encourage our prayers.
(2) However unlikely the restoration of Israel, nationally and spiritually, seemed at a time when God was about to overthrow and disperse the people on account of their sins, yet what God has promised He is sure to perform. Though the wound of Jerusalem was and is incurable to man (Jeremiah 8:22), yet God has engaged, "I will bring it health and cure" (Jeremiah 33:6). So as to the malady of the soul; man's efforts and labours are vain; but God of His gratuitous love brings life and health to the spiritually incurable, "cleansing His people from all their iniquity" By the blood of Jesus, and "revealing unto them the abundance of peace and truth" (Jeremiah 33:6), by the sanctifying and enlightening Spirit. Not only does the believer escape the punishment, but is also delivered from the defilement and dominion of iniquity (Jeremiah 33:8).
(3) The effect of God's manifested favours to Israel shall be to make the Gentile nations "fear," and stand in reverent awe of the God of Israel, "for all the goodness and prosperity which He procures unto it" (Jeremiah 33:9). So in the case of spiritual Israel, the Church, the goodness of God openly shown toward her in her early and purest days led many of the world outside to fear and worship God, "reporting that God was in her of a truth" (1 Corinthians 14:24-25; Acts 2:43; Acts 2:47; Acts 5:11; Acts 5:13). Such also still is the effect on the world of a consistent Christian walk with God. The believer is to God "a joy, a praise, and an honour" (Jeremiah 33:9) before the world, so that many are awed by reverent fear, and at the same time attracted by the goodness of God to seek the believer's God as their God.
(4) The premises of future blessing, spiritual and temporal, to Jerusalem are inseparably connected with the future manifestation of Messiah, "the Branch of righteousness" who, springing from David, shall sit upon the throne of David forever (Jeremiah 33:15-17; Luke 1:32-33). As His name or revealed character to Israel His people is (Jeremiah 23:6) "The Lord our Righteousness," so, by virtue of her mystical union with Him, she also shall be called "The Lord our Righteousness." How comforting to the Church, too, is this truth, which applies to her as really as it does to literal Israel, "because as He is, so are we in this world" (1 John 4:17). His name is written on believers as "The Lord our Righteousness," being "of God made unto us righteousness" (1 Corinthians 1:30).
(5) Messiah's literal priesthood shall never fail; and therefore His people's spiritual priesthood also shall never cease (Jeremiah 33:18): by Him, the grand Fulfiller of God's everlasting covenant with Levi, let all His people "offer the sacrifice of praise to God continually, that is, the fruit of our lips, giving thanks to His name" (Hebrews 13:15). The kingdom and the priesthood combined in the person of Messiah, about to be manifested on earth in the coming days, shall be the perpetual guarantee for the security and sanctity of Israel (Jeremiah 33:21-22). The same functions, exercised invisibly but really now, are the pledge for the eternal salvation and purification of the Israel of God, the Church. They are at utter variance with the mind of God who "despise" the people of God, whether the Israel after the flesh or that after the Spirit (Jeremiah 33:24); for He who governs the world of nature, "day and night, heaven and earth," by fixed laws, is the same God who has made an everlasting covenant with His people (Jeremiah 33:25-26).
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Jamieson, Robert, D.D.; Fausset, A. R.; Brown, David. "Commentary on Jeremiah 33". "Commentary Critical and Explanatory on the Whole Bible - Unabridged". https://studylight.org/
the Week of Proper 21 / Ordinary 26