
Text -- Jeremiah 33:1-13 (NET)




Names, People and Places, Dictionary Themes and Topics



collapse allCommentary -- Word/Phrase Notes (per phrase)
Wesley: Jer 33:2 - -- The maker thereof, of Jerusalem, or of these promises, his name is Jehovah; he hath a sufficiency in himself to make good his word.
The maker thereof, of Jerusalem, or of these promises, his name is Jehovah; he hath a sufficiency in himself to make good his word.

Wesley: Jer 33:5 - -- The Jews sally out and fight with their enemies, but to no purpose, but to fill their houses with their own dead bodies, whom I will cause in my anger...
The Jews sally out and fight with their enemies, but to no purpose, but to fill their houses with their own dead bodies, whom I will cause in my anger to be slain.

Wesley: Jer 33:6 - -- The miserable disturbed state of a nation being compared to wounds and sickness, the restoring of it to a peaceable prosperous state is fitly called i...
The miserable disturbed state of a nation being compared to wounds and sickness, the restoring of it to a peaceable prosperous state is fitly called its health and cure. I will bring them again to a quiet and peaceable state in which they shall abide many days.

Wesley: Jer 33:9 - -- And not only so but shall fear to engage against a nation so beloved and favoured by me.
And not only so but shall fear to engage against a nation so beloved and favoured by me.

Wesley: Jer 33:12 - -- That is, a great part of which is, and the other part shall soon be desolate.
That is, a great part of which is, and the other part shall soon be desolate.

Wesley: Jer 33:13 - -- So as to keep tally of them, as they were wont to do both morning and evening in those countries.
So as to keep tally of them, as they were wont to do both morning and evening in those countries.
JFB: Jer 33:1 - -- (Jer 32:2-3; 2Ti 2:9). Though Jeremiah was shut up in bondage, the word of God was "not bound."
(Jer 32:2-3; 2Ti 2:9). Though Jeremiah was shut up in bondage, the word of God was "not bound."

JFB: Jer 33:2 - -- 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 whi...
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.

JFB: Jer 33:2 - -- Namely, Jerusalem (Jer 32:44) [CALVIN]. Rather, "that formed," that is, moulds His purpose into due shape for execution (Isa 37:26).

JFB: Jer 33:3 - -- (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; nam...
(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 62:6-7).

JFB: Jer 33:3 - -- Hebrew, "inaccessible things," that is, incredible, hard to man's understanding [MAURER], namely, the restoration of the Jews, an event despaired of. ...
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].

JFB: Jer 33:3 - -- 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...
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.

JFB: Jer 33:4 - -- 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...
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."

JFB: Jer 33:5 - -- 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 house...
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."


Literally, the long linen bandage employed in dressing wounds.

JFB: Jer 33:6 - -- That is, stability; I will bring forth for them abundant and permanent peace, that is, prosperity.
That is, stability; I will bring forth for them abundant and permanent peace, that is, prosperity.

JFB: Jer 33:7 - -- That is, reverse (Jer 33:11; Jer 32:44). The specification, both of "Judah" and "Israel," can only apply fully to the future restoration.

JFB: Jer 33:8 - -- 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...
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).

JFB: Jer 33:9 - -- (Psa 130:4). The Gentiles shall be led to "fear" God by the proofs of His power displayed in behalf of the Jews; the ungodly among them shall "trembl...
(Psa 130:4). The Gentiles shall be led to "fear" God by the proofs of His power displayed in behalf of the Jews; the ungodly among them shall "tremble" for fear of God's judgments on them; the penitent shall reverentially fear and be converted to Him (Psa 102:15; Isa 60:3).

JFB: Jer 33:11 - -- The words of Psa 136:1, which were actually used by the Jews at their restoration (Ezr 3:11).

JFB: Jer 33:11 - -- (Psa 107:22; Psa 116:17). This shall continue when all other sacrifices shall be at an end.
(Psa 107:22; Psa 116:17). This shall continue when all other sacrifices shall be at an end.

JFB: Jer 33:12 - -- In contrast to Jer 33:10, "without man . . . inhabitant . . . without beast" (Jer 32:43; compare Jer 31:24; Jer 50:19; Isa 65:10).

JFB: Jer 33:13 - -- 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 p...
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 10:28-29; Joh 17:12).
Clarke: Jer 33:1 - -- 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 th...
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.

Clarke: Jer 33:2 - -- Thus saith the Lord the Maker thereof - עשה osah , the doer of it. That is, he who is to perform that which he is now about to promise
Thus tran...
Thus saith the Lord the Maker thereof -
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.

Clarke: Jer 33:3 - -- 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 on...
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.

Clarke: Jer 33:4 - -- 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,...
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.

Clarke: Jer 33:6 - -- Behold I will bring it health and, cure - ארכה aruchah , an extensive plaister; or, as we phrase it, a plaister as large as the sore. I will re...
Behold I will bring it health and, cure -

Clarke: Jer 33:7 - -- 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 term...
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.

Clarke: Jer 33:8 - -- 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...
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.

Clarke: Jer 33:9 - -- 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 be...
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.

Clarke: Jer 33:11 - -- 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 sho...
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.
Calvin: Jer 33:1 - -- 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 ...
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. (2Co 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 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.

Calvin: Jer 33:2 - -- 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 a...
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.”
(1Co 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. 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.” (Psa 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 (Isa 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.

Calvin: Jer 33:3 - -- He afterwards adds, Cry to me, and I will answer thee, and I will announce to thee things magnificent and recondite, which thou hast not known It w...
He afterwards adds, Cry to me, and I will answer thee, and I will 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 thee
But 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.

Calvin: Jer 33:4 - -- 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 hou...
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;

Calvin: Jer 33:5 - -- 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 t...
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.

Calvin: Jer 33:6 - -- 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 ...
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,

Calvin: Jer 33:7 - -- 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 ...
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, —

Calvin: Jer 33:8 - -- 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...
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
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, 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, —

Calvin: Jer 33:9 - -- Here 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 o...
Here 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.
And in the same sense must be taken what follows, Because they shall hear, etc.; for the relative
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,” (Eze 36:22)
and the faithful sing in their turn,
“Not on our account, O Lord, but on account of thy name.”
(Psa 79:9; Psa 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 Psa 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

Calvin: Jer 33:10 - -- 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 b...
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 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.

Calvin: Jer 33:11 - -- 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 a...
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 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 ever
He 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.

Calvin: Jer 33:12 - -- 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 f...
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 down
We 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.

Calvin: Jer 33:13 - -- 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 ...
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 —
Defender -> Jer 33:3
Defender: Jer 33:3 - -- This is one of the Bible's greatest promises of answered prayer. Nothing is too hard for God nor too good for His people if they pray according to His...
TSK: Jer 33:1 - -- am 3416, bc 588
Moreover : This was the eleventh year of Zedekiah, Jeremiah being still shut up in prison; but he was now in the court of the prison, ...

TSK: Jer 33:2 - -- the maker : Osah, rather, ""the Doer of it:""that is, He who is to perform that which He is now about to promise; thus rendered by Dahler; Voici ce q...
the maker : Osah, rather, ""the Doer of it:""that is, He who is to perform that which He is now about to promise; thus rendered by Dahler; Voici ce qui dit l’ Eternel, qui fait ce qu’ il a dit . ""Thus saith the Eternal, who doeth that which he hath said.""Psa 87:5, Psa 102:16; Isa 14:32, Isa 37:26, Isa 43:1, Isa 43:21, Isa 62:7; Heb 11:10,Heb 11:16; Rev 21:2, Rev 21:10
the Lord : or, Jehovah, Jer 32:18; Exo 3:14, Exo 3:15, Exo 6:3, Exo 15:3; Amo 5:8, Amo 9:6

TSK: Jer 33:3 - -- Call : Jer 29:12; Deu 4:7, Deu 4:29; 1Ki 8:47-50; Psa 50:15, Psa 91:15, Psa 145:18; Isa 55:6, Isa 55:7; Isa 65:24; Joe 2:32; Luk 11:9, Luk 11:10; Act ...


TSK: Jer 33:5 - -- come : Jer 21:4-7, Jer 32:5, Jer 37:9, Jer 37:10
I have hid : Jer 18:17, Jer 21:10; Deu 31:17, Deu 32:20; Isa 1:15, Isa 1:16, Isa 8:17, Isa 64:7; Eze ...

TSK: Jer 33:6 - -- I will bring : Jer 17:14, Jer 30:12-17; Deu 32:39; Psa 67:2; Isa 30:26, Isa 58:8; Hos 6:1, Hos 7:1
health : Aruchah ; not a plaister, as some, or pr...
I will bring : Jer 17:14, Jer 30:12-17; Deu 32:39; Psa 67:2; Isa 30:26, Isa 58:8; Hos 6:1, Hos 7:1
health :
and will : Exo 34:6; Psa 37:11, Psa 72:7, Psa 85:10-12; Isa 2:4, Isa 11:5-9, Isa 26:2-4, Isa 30:26; Isa 33:15-18, Isa 39:8, Isa 48:17, Isa 48:18, Isa 54:13, Isa 55:7, Isa 66:12; Mic 4:3; Joh 10:10; Gal 5:22, Gal 5:23; Eph 6:23; Tit 3:5, Tit 3:6; Heb 6:17, Heb 6:18; 1Pe 1:3

TSK: Jer 33:7 - -- will cause : Jer 33:11, Jer 33:26, Jer 23:3, Jer 29:14, Jer 30:3, Jer 32:44; Psa 14:7, Psa 85:1, Psa 126:1, Psa 126:4; Isa 11:12-16; Zep 3:20
and will...

TSK: Jer 33:8 - -- Jer 31:34, Jer 50:20; Psa 51:2, Psa 65:3, Psa 85:2, Psa 85:3; Isa 4:2, Isa 44:22, Isa 56:7; Eze 36:25, Eze 36:33; Joe 3:21; Mic 7:18, Mic 7:19; Zec 13...

TSK: Jer 33:9 - -- a name : Jer 13:11, Jer 31:4; Psa 126:2, Psa 126:3; Isa 62:2, Isa 62:3, Isa 62:7, Isa 62:12; Zep 3:17-20; Zec 8:20-23
before : Jer 26:6, Jer 29:1, Jer...

TSK: Jer 33:11 - -- voice of joy : Jer 7:34, Jer 16:9, Jer 25:10; Joh 3:29; Rev 18:23
the voice of them : Jer 31:12-14; Ezr 3:11-13, Ezr 6:22; Neh 8:12, Neh 12:43; Isa 12...
voice of joy : Jer 7:34, Jer 16:9, Jer 25:10; Joh 3:29; Rev 18:23
the voice of them : Jer 31:12-14; Ezr 3:11-13, Ezr 6:22; Neh 8:12, Neh 12:43; Isa 12:1-6, Isa 51:11; Isa 52:9; Zep 3:14; Zec 8:19, Zec 9:17, Zec 10:7
Praise the : 1Ch 16:8, 1Ch 16:34; 2Ch 5:13, 2Ch 7:3, 2Ch 20:21; Ezr 3:11; Psa 106:1, Psa 107:1; Psa 118:1-4, 136:1-26
sacrifice : Lev 7:12, Lev 7:13; 2Ch 29:31; Psa 107:22, Psa 116:17; Jon 2:9; Heb 13:15

TSK: Jer 33:12 - -- without : Jer 32:43, Jer 36:29, Jer 51:62
in all : Jer 17:26, Jer 31:24, Jer 32:44, Jer 50:19, Jer 50:20; Isa 65:10; Eze 34:12-14, Eze 36:8-11; Oba 1:...

collapse allCommentary -- Word/Phrase Notes (per Verse)
The prison - The guard.

Barnes: Jer 33:2 - -- 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 will...
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.

Barnes: Jer 33:3 - -- Mighty things - Or, as in the margin. The words are probably a quotation from Isa 48:6.
Mighty things - Or, as in the margin. The words are probably a quotation from Isa 48:6.

Barnes: Jer 33:4 - -- By ... by - Rather, against ... against. As the works of the enemy approached the walls, houses were pulled down to build inner fortifications....

Barnes: Jer 33:5 - -- 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.
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.

Barnes: Jer 33:6 - -- 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.
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.

At the first - i. e., before their sins had provoked God to anger.

Barnes: Jer 33:9 - -- It - The city, Jerusalem. They shall fear and tremble - With terror, because of the eternal opposition between right and wrong, truth and...
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.

Barnes: Jer 33:10 - -- Which ye say shall be desolate - Of which ye say, It is desolate ... The prophet first sees Judaea silent and desolate during the 70 years̵...
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.

Barnes: Jer 33:11 - -- 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 ...
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 Lord
At the first - Before the captivity, and when still unpolluted by the sins which have brought upon it so heavy a chastisement.

Barnes: Jer 33:12 - -- An habitation - " A shepherd’ s encampment."The words, "causing their flocks to lie down,"mean gathering them into the fold at night.
An habitation - " A shepherd’ s encampment."The words, "causing their flocks to lie down,"mean gathering them into the fold at night.

Telleth - i. e., counts the number of his sheep.
Poole: Jer 33:1 - -- See Poole "Jer 32:2" . Jeremiah was forced out of the temple, God followeth him to the prison, and there revealeth his mind to him once and again. T...
See Poole "Jer 32:2" . Jeremiah was forced out of the temple, God followeth him to the prison, and there revealeth his mind to him once and again. The wickedness of the Jews in persecuting the prophet could not make God’ s promises of no effect for mercy to be showed to the people after the captivity, which though made before, are again confirmed a second time, for this chapter for substance contains no more than promises of the like nature with those in the foregoing chapters.

Poole: Jer 33:2 - -- The maker thereof that is, say some, of Jerusalem, (so Mr. Calvin,) or the maker of these promises, (so others interpret it,) his name is Jehovah ; ...
The maker thereof that is, say some, of Jerusalem, (so Mr. Calvin,) or the maker of these promises, (so others interpret it,) his name is Jehovah ; so as he hath a sufficiency in himself to make good his word to establish Jerusalem, or to establish the word spoken by him for the establishment of it.

Poole: Jer 33:3 - -- God either speaketh to the people to pray unto him, or to the prophet on the behalf of the people to pray, promising him he would show him great thi...
God either speaketh to the people to pray unto him, or to the prophet on the behalf of the people to pray, promising him he would show him great things.
Object. But how doth God say that Jeremiah did not know them, when God before this time had revealed them to the prophet, and the prophet had revealed them?
Solut He did not know them before God had revealed them, and though God had revealed them, yet by his prayer in the former chapter it appears he did not fully understand them, or firmly believe them as he ought to have done.

Poole: Jer 33:4 - -- That is, which in part are thrown dawn, and shall yet further be thrown down, by the engines of war which the Chaldeans use to batter down the city:...
That is, which in part are thrown dawn, and shall yet further be thrown down, by the engines of war which the Chaldeans use to batter down the city: see before, Jer 32:24 . Some read for the mounts , as if they were thrown down by the citizens to make room for the citizens to cast up defensive mounts. The word translated sword may be as well translated hammers or mattocks , as it is 2Ch 34:6 . It is translated axes , Eze 26:9 .

Poole: Jer 33:5 - -- It is very difficult to determine whether these words contain an entire sense in themselves, or what connexion they have with the foregoing words: n...
It is very difficult to determine whether these words contain an entire sense in themselves, or what connexion they have with the foregoing words: not to repeat men’ s diverse apprehensions, of which a large account is given by the author of the English Annotations, I think they judge best who think they have an entire sense in themselves, and judge that the they here mentioned are the Jews, of whom the prophet saith they come, because he knew they would sally out and fight with their enemies; but to no purpose but to fill their houses with their own dead bodies, whom he would cause in his anger to be slain, for their wickedness which they had provoked God by, and caused him to hide his face from that city which had so much of his countenance formerly.

Poole: Jer 33:6 - -- The latter part of this verse expoundeth the former, for by
health and
cure the prophet meaneth peace and truth : we met with the like metaphor...
The latter part of this verse expoundeth the former, for by
health and
cure the prophet meaneth peace and truth : we met with the like metaphorical expression Jer 30:17 : See Poole "Jer 30:17" . The miserable disturbed state of a nation being compared to wounds and sickness, the restoring of it to a peaceable, prosperous state is fitly called its health and cure. By
truth here seems to be meant faithfulness, or stability, not truth of propositions: q.d. I will, after this great wound which I have given this people, bring them again into a quiet and peaceable state, in which they shall abide many days.

Poole: Jer 33:7 - -- In this verse the latter part is expounded by the former: the restoring of them is called building them , in opposition to the throwing them down, ...
In this verse the latter part is expounded by the former: the restoring of them is called building them , in opposition to the throwing them down, by the mounts mentioned Jer 33:4 ; unless by building be to be understood not laying the foundation of their new state, but the further prospering of them in that state.

Poole: Jer 33:8 - -- Here is but one thing expressed by two phrases; the word by us translated cleanse signifies to expiate or purify, with allusion to the legal purific...
Here is but one thing expressed by two phrases; the word by us translated cleanse signifies to expiate or purify, with allusion to the legal purifications, so as cleansing must not be understood of regeneration, but of that pardon which is mentioned in the latter part of the verse.

Poole: Jer 33:9 - -- I will do so well by this people, that other nations shall honour and praise me for my goodness to them; and not only so, but shall fear to engage a...
I will do so well by this people, that other nations shall honour and praise me for my goodness to them; and not only so, but shall fear to engage against a nation so beloved and favoured by me, Exo 15:14,16 : Others interpret it of a religious fear and trembling, to which God’ s mercy to the Israelites should invite those people that should see and hear of it; but I think the former is the most probable sense of the prophet here.

Poole: Jer 33:10 - -- Ye say those of you who, though you find no great difficulty to believe what I have prophesied concerning the Chaldeans’ taking this city, seei...
Ye say those of you who, though you find no great difficulty to believe what I have prophesied concerning the Chaldeans’ taking this city, seeing it upon the matter already taken, yet find a difficulty to believe what I tell you about the people’ s returning, and the rebuilding of it. The Lord speaketh the one as well as the other; There shall be heard again in it, &c.

Poole: Jer 33:11 - -- The sum of this verse is, that those that should be carried into captivity should return, and upon their return they should be in their former state...
The sum of this verse is, that those that should be carried into captivity should return, and upon their return they should be in their former states; both as to civil transactions, they should again marry and give in marriage; and as to civil and spiritual joy, they should publicly praise the Lord as they were wont to do in the words of David, Psa 106:1 107:1 118:1 136:1 , (we have a record in holy writ of the fulfilling of this prophecy upon the laying the foundations of the second temple, Ezr 3:11 ) and offer sacrifices of thanksgiving. See Neh 12:27 .

Poole: Jer 33:12 - -- That is, a great part of which is, and the other part shall soon be, desolate. In all these places there shall be flocks and herds of sheep and goat...
That is, a great part of which is, and the other part shall soon be, desolate. In all these places there shall be flocks and herds of sheep and goats, which the shepherd shall take care of as in former times.

Poole: Jer 33:13 - -- So as to keep tale of them, as it is said they were wont to do both morning and evening in those countries.
So as to keep tale of them, as it is said they were wont to do both morning and evening in those countries.
Haydock: Jer 33:1 - -- Time. Soon after the former. (Calmet) ---
He was comforted in prison by two visions, shewing that the Church should not perish for the sins of man...
Time. Soon after the former. (Calmet) ---
He was comforted in prison by two visions, shewing that the Church should not perish for the sins of many. (Worthington)

Haydock: Jer 33:2 - -- Thus. Hebrew uses the feminine for the neuter. Septuagint, "forming the earth," &c.
Thus. Hebrew uses the feminine for the neuter. Septuagint, "forming the earth," &c.

Haydock: Jer 33:3 - -- Cry. The prophetic spirit was sometimes granted to earnest prayer, Daniel ix. 2., and x. 3.
Cry. The prophetic spirit was sometimes granted to earnest prayer, Daniel ix. 2., and x. 3.

Haydock: Jer 33:4 - -- To. "Concerning the houses....and the sword of them," who would not obey God, thus bringing on their own destruction.
To. "Concerning the houses....and the sword of them," who would not obey God, thus bringing on their own destruction.

Haydock: Jer 33:6 - -- Their. The houses, wounds, or breaches. (Hebrew and Septuagint) (Calmet) ---
Peace. That is, the peace and welfare which they pray for. (Cha...
Their. The houses, wounds, or breaches. (Hebrew and Septuagint) (Calmet) ---
Peace. That is, the peace and welfare which they pray for. (Challoner) ---
I will teach them how to pray for a durable peace.

Haydock: Jer 33:8 - -- Iniquity, by means of the captivity, which shall be a sort of baptism, chap. xxxi. 29. (Calmet)
Iniquity, by means of the captivity, which shall be a sort of baptism, chap. xxxi. 29. (Calmet)

Haydock: Jer 33:9 - -- And it. Jerusalem, as figure of the Church. (Menochius) ---
Fear, worship, and desist from persecuting God in his saints, (Haydock) whom he so hi...
And it. Jerusalem, as figure of the Church. (Menochius) ---
Fear, worship, and desist from persecuting God in his saints, (Haydock) whom he so highly favours.

Haydock: Jer 33:11 - -- Vows. Promised victims of thanksgiving. (Calmet) ---
First, when they were settled in it under Josue. (Haydock)
Vows. Promised victims of thanksgiving. (Calmet) ---
First, when they were settled in it under Josue. (Haydock)

Haydock: Jer 33:13 - -- Mountains. Chap. xxxii. 44. ---
Numbereth them, they come into the fold. (Calmet) ---
Chaldean, "my people shall be instructed, and formed by th...
Mountains. Chap. xxxii. 44. ---
Numbereth them, they come into the fold. (Calmet) ---
Chaldean, "my people shall be instructed, and formed by the hand of the Messias." Grabe supplies what follows to the end of the chapter. (Haydock)
Gill: Jer 33:1 - -- 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 th...
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:

Gill: Jer 33:2 - -- Thus saith the Lord, the Maker thereof,.... The Syriac version is, "that made thee"; the prophet. The Septuagint and Arabic versions are, "the Maker o...
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.

Gill: Jer 33:3 - -- 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 ...
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 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.

Gill: Jer 33:4 - -- 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...
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.

Gill: Jer 33:5 - -- 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 ...
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,
"I have caused my Shechinah to depart from this city, because of their wickedness.''

Gill: Jer 33:6 - -- 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 ...
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.

Gill: Jer 33:7 - -- 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...
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.

Gill: Jer 33:8 - -- 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...
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.

Gill: Jer 33:9 - -- 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 bei...
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 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.

Gill: Jer 33:10 - -- 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...
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:
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:

Gill: Jer 33:11 - -- 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 esta...
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 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.

Gill: Jer 33:12 - -- 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 be...
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 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.

Gill: Jer 33:13 - -- 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...
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.

expand allCommentary -- Verse Notes / Footnotes
NET Notes -> Jer 33:1; Jer 33:1; Jer 33:2; Jer 33:3; Jer 33:4; Jer 33:5; Jer 33:5; Jer 33:5; Jer 33:5; Jer 33:6; Jer 33:6; Jer 33:6; Jer 33:7; Jer 33:7; Jer 33:7; Jer 33:8; Jer 33:9; Jer 33:10; Jer 33:10; Jer 33:10; Jer 33:10; Jer 33:11; Jer 33:11; Jer 33:11; Jer 33:11; Jer 33:11; Jer 33:11; Jer 33:11; Jer 33:11; Jer 33:12; Jer 33:13; Jer 33:13

NET Notes: Jer 33:2 Or “I, the Lord, made the earth. I formed it in such a way as to firmly establish it”; Heb “Thus says the Lord who makes/does it, th...

NET Notes: Jer 33:3 This passive participle or adjective is normally used to describe cities or walls as “fortified” or “inaccessible.” All the le...


NET Notes: Jer 33:5 The translation and meaning of vv. 4-5 are somewhat uncertain. The translation and precise meaning of vv. 4-5 are uncertain at a number of points due ...

NET Notes: Jer 33:6 The meaning and text of this word is questioned by KBL 749 s.v. עֲתֶרֶת. However, KBL also emends both occur...

NET Notes: Jer 33:7 Reference is to the reunification of Israel and Judah to the state that they were before the division after Solomon. Compare Jer 3:18; 30:3; 31:27 and...


NET Notes: Jer 33:9 Heb “And it [the city] will be to me for a name for joy and for praise and for honor before all the nations of the earth which will hear of all ...

NET Notes: Jer 33:10 For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

NET Notes: Jer 33:11 This refers to the reunification of Israel and Judah to the state that they were before the division after Solomon. Compare Jer 3:18; 30:3; 31:27 and ...

NET Notes: Jer 33:12 Heb “Thus says Yahweh of armies.” For the explanation for the first person introduction see the translator’s notes on 33:2, 10. Vers...

Geneva Bible: Jer 33:1 Moreover the word of the LORD came to Jeremiah the second time, while he was yet shut up in the ( a ) court of the prison, saying,
( a ) Which was in...

Geneva Bible: Jer 33:2 Thus saith the LORD the ( b ) maker of this, the LORD that formed it, to establish it; the LORD [is] his name;
( b ) That is, of Jerusalem, who as he...

Geneva Bible: Jer 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...

Geneva Bible: Jer 33:5 They come to ( d ) fight with the Chaldeans, but [it is] to fill them with the dead bodies of men, whom I have slain in my anger and in my fury, and f...

Geneva Bible: Jer 33:6 Behold, I ( f ) will bring it health and cure, and I will cure them, and will reveal to them the abundance of peace and truth.
( f ) In the midst of ...

Geneva Bible: Jer 33:8 And I will ( g ) cleanse them from all their iniquity, by which they have sinned against me; and I will pardon all their iniquities, by which they hav...

Geneva Bible: Jer 33:9 And it shall be to me a name of ( h ) joy, a praise and an honour before all the nations of the earth, which shall hear all the good that I do to them...

Geneva Bible: Jer 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, ( i ) Praise t...

Geneva Bible: Jer 33:13 In the cities of the ( k ) 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 ...

expand allCommentary -- Verse Range Notes
TSK Synopsis -> Jer 33:1-26
TSK Synopsis: Jer 33:1-26 - --1 God promises to the captivity a gracious return;9 a joyful state;12 a settled government;15 Christ the branch of righteousness;17 a continuance of k...
Maclaren -> Jer 33:8
Maclaren: Jer 33:8 - --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...
MHCC -> Jer 33:1-13
MHCC: Jer 33:1-13 - --Those who expect to receive comforts from God, must call upon him. Promises are given, not to do away, but to quicken and encourage prayer. These prom...
Matthew Henry -> Jer 33:1-9; Jer 33:10-16
Matthew Henry: Jer 33:1-9 - -- 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 i...

Matthew Henry: Jer 33:10-16 - -- Here is a further prediction of the happy state of Judah and Jerusalem after their glorious return out of captivity, issuing gloriously at length in...
Keil-Delitzsch: Jer 33:1 - --
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 seco...

Keil-Delitzsch: Jer 33:2-3 - --
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 ...

Keil-Delitzsch: Jer 33:4-6 - --
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 th...

Keil-Delitzsch: Jer 33:7 - --
The attainment of this prosperity consists in the change of the wretchedness and misery of Judah and Israel (the whole covenant people) into permane...

Keil-Delitzsch: Jer 33:8 - --
This prosperity gains stability and permanence through the people's being cleansed from their sins by their being forgiven, which, according to Jer ...

Keil-Delitzsch: Jer 33:9-11 - --
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 afford...

Keil-Delitzsch: Jer 33:12-13 - --
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,"...
Constable: Jer 2:1--45:5 - --II. Prophecies about Judah chs. 2--45
The first series of prophetic announcements, reflections, and incidents th...

Constable: Jer 30:1--33:26 - --C. The Book of Consolation chs. 30-33
This section of the Book of Jeremiah is a collection of prophecies...

Constable: Jer 32:1--33:26 - --2. The restoration of Judah and Jerusalem chs. 32-33
The second part of the Book of Consolation ...
