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

The Lord Promises a Second Time to Restore Israel and Judah

33:1 The Lord spoke to Jeremiah a second time while he was still confined in the courtyard of the guardhouse. 33:2 “I, the Lord, do these things. I, the Lord, form the plan to bring them about. I am known as the Lord. I say to you, 33:3 ‘Call on me in prayer and I will answer you. I will show you great and mysterious things which you still do not know about.’ 33:4 For I, the Lord God of Israel, have something more to say about the houses in this city and the royal buildings which have been torn down for defenses against the siege ramps and military incursions of the Babylonians: 33:5 ‘The defenders of the city will go out and fight with the Babylonians. But they will only fill those houses and buildings with the dead bodies of the people that I will kill in my anger and my wrath. That will happen because I have decided to turn my back on this city on account of the wicked things they have done. 33:6 But I will most surely heal the wounds of this city and restore it and its people to health. I will show them abundant peace and security. 33:7 I will restore Judah and Israel and will rebuild them as they were in days of old. 33:8 I will purify them from all the sin that they committed against me. I will forgive all their sins which they committed in rebelling against me. 33:9 All the nations will hear about all the good things which I will do to them. This city will bring me fame, honor, and praise before them for the joy that I bring it. The nations will tremble in awe at all the peace and prosperity that I will provide for it.’ 33:10 “I, the Lord, say: ‘You and your people are saying about this place, “It lies in ruins. There are no people or animals in it.” That is true. The towns of Judah and the streets of Jerusalem will soon be desolate, uninhabited either by people or by animals. But happy sounds will again be heard in these places. 33:11 Once again there will be sounds of joy and gladness and the glad celebrations of brides and grooms. Once again people will bring their thank offerings to the temple of the Lord and will say, “Give thanks to the Lord who rules over all. For the Lord is good and his unfailing love lasts forever.” For I, the Lord, affirm that I will restore the land to what it was in days of old.’ 33:12 “I, the Lord who rules over all, say: ‘This place will indeed lie in ruins. There will be no people or animals in it. But there will again be in it and in its towns sheepfolds where shepherds can rest their sheep. 33:13 I, the Lord, say that shepherds will once again count their sheep as they pass into the fold. They will do this in all the towns in the southern hill country, the western foothills, the southern hill country, the territory of Benjamin, the villages surrounding Jerusalem, and the towns of Judah.’

Commentary -- 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.

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 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 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.

Wesley: Jer 33:12

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.

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."

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 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 33:2

(Exo 3:14-15).

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; 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. "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 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 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 houses," but all the effect that they produce "is, to fill them (the houses) with their own "dead bodies."

JFB: Jer 33:6

(Jer 30:17). The answer to Jeremiah's mournful question (Jer 8:22).

JFB: Jer 33:6

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.

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 33:7

(Isa 1:26).

JFB: Jer 33:8

(Eze 36:25; Zec 13:1; Heb 9:13-14). Alluding to the legal rites of purification.

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 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

The city.

JFB: Jer 33:9

(Jer 13:11; Isa 62:7).

JFB: Jer 33:9

The inhabitants of Jerusalem.

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 "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 33:10

(Jer 32:43).

JFB: Jer 33:11

(Jer 7:34; Jer 16:9).

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.

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 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 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 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 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, 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 repair the losses of families by numerous births, and bless the land with fertility.

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 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 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 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 should be rebuilt, and the public service restored.

Clarke: Jer 33:12

A habitation of shepherds - See on Jer 31:12 (note).

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

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 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 been hitherto shewing, that the Jews had deserved so heavy a punishment, because by their obstinacy they had not ceased to provoke God against themselves. But he promises here to be propitious to them after having moderately corrected them. For we have said, that the design of this prophecy was to sustain the Jews, so that they might not despond, but rely on the promise of favor, however bitter exile might be. Then he says, I will bring a renewal, or restoration, and a healing ⁸⁸

And it is added, I will open to them abundance of peace and of truth Some render the last word, אמת , amet, prayer; for the verb אמן amen, means sometimes to pray and also to multiply. There may then be a twofold meaning; the first, that God would open to them an access to prayer; for things were so hopeless among the people, that no one dared to utter a word. Even Jeremiah himself was forbidden to pray, (Jer 11:14) because God had resolved to destroy those miserable men respecting whom there was no hope of repentance. Some therefore understand that an access to prayer is here promised, so that the faithful and the servants of God might pray for the prosperity of the city. But this explanation seems to me to be too far-fetched. I take, therefore, a simpler interpretation, — that God would give them abundance of peace, or rather the prolonging or continuance of peace. By peace is meant, as it is well known, a happy state. Then to Jerusalem, reduced to extreme miseries, God promises joyful things, so that she should afterwards live prosperously; and he adds the word truth, which is to be taken here for stability, ⁸⁹ as, indeed, everywhere in Scripture, as though he had said, that the prosperous state of the city would notbe for a month, or a short time, but continual and even perpetual, as he declares in the next verse.

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 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 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 טהר , theer, means properly to expiate. This then does not refer to regeneration, but to forgiveness, hence I have said, that the Prophet mentions two things here in the same sense, — that God would cleanse them from iniquity, — and that he would pardon all their iniquities We see now the reason why the Prophet used so many words in testifying that God would be so merciful to them as to forgive their sins, even because they, though loaded with many vices, yet extenuated their heinousness, as hypocrites always do. The favor of God, then, would never have been appreciated by the Jews had not the atrocity of their guilt been clearly made known to them. And this also was the reason why he said, I will pardon all their iniquities He had said before, I will cleanse them from all iniquity; then he added, I will pardon all their iniquities For by this change in the number the Prophet shews the mass and variety of their sins, as though he had said, that the heaps of evils were so multiplied, that there was need of no common mercy in God to receive them into favor.

He says further, By which they have sinned against me, and by which they have acted wickedly against me These words confirm what I have already said, that the Jews were severely reproved by the Prophet, in order that they might first consider and reflect on what they deserved; and secondly, that they might extol the favor of God according to its value.

We must at the same time observe, that the Jews had their attention directed to the first and chief ground of confidence, so that they might have some hope of a restoration; for the origin of all God’s blessings, or the fountain from which all good things flow, is the favor of God in being reconciled to us. He may, indeed, supply us bountifully with whatever we may wish, while yet he himself is alienated from us, as we see to be the case with the ungodly, who often abound in all good things; and hence they glory and boast as though they had God as it were, in a manner, bound to them. But whatever God grants and bestows on the ungodly, cannot, properly speaking, be deemed as an evidence of his favor and grace; but he thus renders them more unexcusable, while he treats them so indulgently. There is then no saving good, 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 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 אשר asher, is here a causative, as the Prophet expresses here the way and manner in which glory and honor would come to God on account of the deliverance of his people, even because the nations would hear of this; and this has been done by the preaching of the Gospel, because then only was God’s goodness towards the Jews everywhere made known, when the knowledge of the Law and of prophetic truth came to aliens who had previously heard nothing of the true doctrine of religion. We now then understand the design of the holy Spirit.

Further, by these words God exhorts all to gratitude; for whenever the fountain of God’s blessings is pointed out to us, we ought not to be indifferent, but to be stimulated to give thanks to him. When therefore God declares that the redemption of his people would be a name to him among all nations, he thus shews to the godly that they ought not to be torpid, but to proclaim his goodness. And at the same time it serves for a confirmation, when God intimates that he would be the Redeemer of his people, in order that he might acquire to himself a name, for there is to be understood a contrast, that in this kindness, he would not regard what the Jews deserved, but would seek for a cause in himself, as it is expressed more fully elsewhere,

“Not on your account will I do this, O house of Israel,” (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 כל cal, “all,” denotes greatness, and is to be taken emphatically. The words, however, may at first sight appear singular, “they shall fear and tremble for all the goodness,” etc.; for it seems not reasonable that men should fear, when they acknowledge God’s goodness, for this, on the contrary, is a reason for joy and confidence. This clause is sometimes applied to the ungodly, for they have no taste for God’s favor so as to be cheered by it, but on the contrary they fret and gnash their teeth when God appears kind to his people; for they are vexed, when they see that they are excluded from the enjoyment of those blessings, which are laid up, as it is said elsewhere, for them who fear God. But I have not the least doubt but the Prophet means the conversion of the Gentiles when he says, they shall fear and tremble for all the goodness, etc.; as though he had said, that not only the name of God would be known among the nations, so that they would proclaim that he had been merciful to his people, but that it would at the same time be the effect and influence of his grace, that the nations would become obedient to God. Moreover, it is a usual thing to designate the worship and fear of God by the words fear, dread, and trembling. For though the faithful do not dread the presence of God, but cheerfully present themselves to him whenever he invites them, and in full confidence call on him, there is yet no reason why they should not tremble when they think of his majesty. For these two things are connected together, even the fear and trembling which humble us before God, and the confidence which raises us up so as to dare familiarly to approach him. Here then is pointed out the conversion of the Gentiles; as though the Prophet had said, that the favor of deliverance to the Church would not only avail for this end, to make the Gentiles to proclaim God’s goodness, but would also have the effect of bringing them under his authority, that they might reverence and fear him as the only true God. He again adds the word peace, but in the same sense as before: he mentions goodness, the cause of prosperity, and then he adds peace or prosperity as its effect. It afterwards follows, —

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 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 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 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 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

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 will (1Jo 5:14, 1Jo 5:15)."

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, where the elders and the king’ s officers might consult him with the greater ease.

he : Jer 32:2, Jer 32:3, Jer 32:8, Jer 37:21, Jer 38:28; 2Ti 2:9

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 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 2:21; Rom 10:12, Rom 10:13; 1Co 1:2

show : Mic 7:15; Eph 3:20

mighty : Heb. hidden, Psa 25:14; Isa 45:3, Isa 48:6; Amo 3:7; Mat 13:35; 1Co 2:7-11; Rev 2:17

TSK: Jer 33:4

thrown : Jer 32:24; Eze 4:2, Eze 21:22, Eze 26:8; Hab 1:10

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 39:23; Eze 39:24, Eze 39:29; Mic 3:4

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 progress, as others; but health, or the healing or closing of a wound, as the cognate Arabic areekat signifies, from araka to heal.

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 : Jer 24:6, Jer 30:20, Jer 31:4, Jer 31:28, Jer 42:10; Isa 1:26; Hos 2:15; Amo 9:14, Amo 9:15; Mic 7:14, Mic 7:15; Zec 1:17

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 13:1; Heb 9:11-14; 1Jo 1:7-9; Rev 1:5

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 44:8

fear : Exo 15:14-16; 2Ch 20:29; Neh 6:16; Est 8:17; Psa 40:3; Isa 60:5; Hos 3:5; Mic 7:16, Mic 7:17; Zec 12:2

TSK: Jer 33:10

which ye : Jer 32:36; Eze 37:11

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 12:1-6, 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

For I : Jer 33:7, Jer 33:26

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 1:19, Oba 1:20; Zep 2:6, Zep 2:7

TSK: Jer 33:13

shall : Lev 27:32; Luk 15:4; Joh 10:3, Joh 10:4

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Jer 33:1

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 wills.

Barnes: Jer 33:3

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. Swords are mentioned in Eze 26:9 (translated, axes), as used for breaking down the towers in the walls. See Jer 5:17, note.

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.

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.

Barnes: Jer 33:7

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 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 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 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.

Barnes: Jer 33:13

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. 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 ; 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 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: 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: 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 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, 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 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 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, 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 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 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.

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 many. (Worthington)

Haydock: Jer 33:2

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.

Haydock: Jer 33:4

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. (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)

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 highly favours.

Haydock: Jer 33:11

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 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 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 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 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 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 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 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 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 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 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 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 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 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; 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.

Commentary -- Verse Notes / Footnotes

NET Notes: Jer 33:1

¹ sn The introductory statement here ties this incident in with the preceding chapter which was the first time that the Lord spoke to him about the matters discussed here. There is no indication of how much time passed between the two incidents though it appears that the situation has worsened somewhat (cf. v. 4).

² tn Heb “And the word of the Lord came to Jeremiah a second time…, saying.”

NET Notes: Jer 33:2

¹ tn 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, the Lord who forms it to establish it, whose name is the Lord.” It is unclear what the antecedent of “it” is. The Greek version supplies the object “the earth.” However, as D. Barthélemy, ed., Preliminary and Interim Report on the Hebrew Old Testament Text Project, 4:269, notes, this is probably a smoothing of a text which had no object other than the pronoun. No other text or version has an object other than the pronoun. It could be argued that “the earth” is to be understood as the intended referent from other contexts within the book of Jeremiah (Jer 10:12, 16; 51:15) where these verbs refer to the Lord as creator and from the prior context in 32:17 where the Lord’s power as creator is the basis for the assertion that nothing is too hard for him. This is the object that is supplied in a number of modern English versions and commentaries. However, the use of the feminine singular pronoun in other contexts to refer to an indefinite reality which is spelled out in the preceding or following context (cf. 2 Kgs 19:25; Isa 22:11; 37:26; 44:7) lends credence to the suggestion by the committee for The Hebrew Old Testament Project that the pronoun refers to the work or plan of the Lord, a view which is reflected in the NJPS and has been adopted here. For the use of the verb “form” here in the sense of “plan” see BDB 427 s.v. יָצַר 2.b and compare the usage in Isa 22:11; 37:26. The best discussion of options is given in G. L. Keown, P. J. Scalise, T. G. Smothers, Jeremiah 26-52 (WBC), 169-70, who see the pronoun referring ahead to the great and hidden things of v. 3. As in several other cases our translation has opted for a first person introduction rather than the third person of the original because the Lord himself is speaking.

NET Notes: Jer 33:3

¹ tn This passive participle or adjective is normally used to describe cities or walls as “fortified” or “inaccessible.” All the lexicons, however, agree in seeing it used here metaphorically of “secret” or “mysterious” things, things that Jeremiah could not know apart from the Lord’s revelation. G. L. Keown, P. J. Scalise, and T. G. Smothers (Jeremiah 26-52 [WBC], 170) make the interesting observation that the word is used here in a context in which the fortifications of Jerusalem are about to fall to the Babylonians; the fortified things in God’s secret counsel fall through answer to prayer.

NET Notes: Jer 33:4

¹ tn Heb “the sword.” The figure has been interpreted for the sake of clarity.

NET Notes: Jer 33:5

¹ tn Heb “The Chaldeans.” See the study note on 21:4 for further explanation.

² sn This refers to the tearing down of buildings within the city to strengthen the wall or to fill gaps in it which had been broken down by the Babylonian battering rams. For a parallel to this during the siege of Sennacherib in the time of Hezekiah see Isa 22:10; 2 Chr 32:5. These torn-down buildings were also used as burial mounds for those who died in the fighting or through starvation and disease during the siege. The siege prohibited them from taking the bodies outside the city for burial and leaving them in their houses or in the streets would have defiled them.

³ tn Heb “Because I have hidden my face from.” The modern equivalent for this gesture of rejection is “to turn the back on.” See Ps 13:1 for comparable usage. The perfect is to be interpreted as a perfect of resolve (cf. IBHS 488-89 §30.5.1d and compare the usage in Ruth 4:3).

⁴ tn 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 to some difficult syntactical constructions and some debate about the text and meaning of several words. The text reads more literally, “33:4 For thus says the Lord, the God of Israel, concerning the houses of this city and concerning the houses of the kings of Judah which have been torn down on account the siege ramps and the sword 33:5 going to fight the Chaldeans and to fill them with the dead bodies of the men whom I have killed in my anger and in my wrath and on account of all whose wickedness I have hidden my face from this city.” There are two difficult syntactical forms (1) the participle at the beginning of v. 5 “going [or those going] to fight” (בָּאִים, ba’im) and (2) the infinitive plus suffix that introduces the next clause “and to fill them” (וּלְמַלְאָם, ulÿmal’am). The translation has interpreted the former as a verbal use of the participle with an indefinite subject “they” (= the defenders of Jerusalem who have torn down the buildings; cf. GKC 460-61 §144.i for this point of grammar). The conjunction plus preposition plus infinitive construct has been interpreted as equivalent to a finite verb (cf. IBHS 611 §36.3.2a, i.e., “and they will fill them [the houses and buildings of v. 4]”). Adopting the Greek text of these two verses would produce a smoother reading. It reads “For thus says the Lord concerning the houses of this city and concerning the houses of the kings of Judah which have been pulled down for mounds and fortifications to fight against the Chaldeans and to fill it [should be “them”] with the corpses of men whom I smote in my anger and my wrath and I turned away my face from them [rather than from “this city” of the Hebrew text] for all their wickedness: Behold I will…” The Greek does not have the problem with the participle because it has seen it as part of a word meaning fortification. This also eliminates the problem with the infinitive because it is interpreted as parallel with “to fight.” I.e., the defenders used these torn-down buildings for defensive fortifications and for burial places. It would be tempting to follow this reading. However, there is no graphically close form for “fortification” that would explain how the more difficult בָּאִים הֶחָרֶב (hekharev ba’im) of the Hebrew text arose and there is doubt whether סֹלְלוֹת (solÿlot) can refer to a defense mound. W. L. Holladay (Jeremiah [Hermeneia], 2:221, 225) has suggested reading הַחֲרַכִּים (hakharakim) in place of הֶחָרֶב (hekharev) in the technical sense of “crenels,” the gaps between the raised portion on top of the wall (which raised portion he calls “merlons” and equates with סֹלְלוֹת, solÿlot). He does not, however, further suggest seeing בָּאִים (ba’im) as part of this corrupted form, choosing to see it rather as a gloss. His emendation and interpretation, however, have been justly criticized as violating the usage of both סֹלְלוֹת which is elsewhere “siege mound” and חֲרַכִּים (kharakim) which elsewhere refers only to the latticed opening of a window (Song 2:9). Until a more acceptable explanation of how the difficult Hebrew text could have arisen from the Greek, the Hebrew should be retained, though it is admittedly awkward. G. L. Keown, P. J. Scalise, and T. G. Smothers (Jeremiah 26-52 [WBC], 166, 172) have perhaps the best discussion of the issues and the options involved here.

NET Notes: Jer 33:6

¹ tn Heb “Behold I am healing.” For the usage of the particle “behold” indicating certainty see the translator’s note on 1:6. These are the great and hidden things that the Lord promised to reveal. The statements in v. 5 have been somewhat introductory. See the usage of הִנְנִי (hinni) after the introductory “Thus says the Lord” in Jer 32:28, 37.

² sn Compare Jer 30:17. Jerusalem is again being personified and her political and spiritual well-being are again in view.

³ tn The meaning and text of this word is questioned by KBL 749 s.v. עֲתֶרֶת. However, KBL also emends both occurrences of the verb from which BDB 801 s.v. עֲתֶרֶת derives this noun. BDB is more likely correct in seeing this and the usage of the verb in Prov 27:6; Ezek 35:13 as Aramaic loan words from a root meaning to be rich (equivalent to the Hebrew עָשַׁר, ’ashar).

NET Notes: Jer 33:7

¹ tn Heb “I will reverse [or restore] the fortunes of Judah and the fortunes of Israel.” For this idiom see the translator’s note on Jer 29:14 and see the usage in 30:3, 18; 31:23; 32:44.

² tn This phrase simply means “as formerly” (BDB 911 s.v. רִאשׁוֹן 3.a). The reference to the “as formerly” must be established from the context. See the usage in Judg 20:32; 1 Kgs 13:6; Isa 1:26.

sn 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 see the study note on 30:3.

NET Notes: Jer 33:8

¹ sn Compare Jer 31:34; Ezek 36:25, 33.

NET Notes: Jer 33:9

¹ tn 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 the good things which I will do for them and which will be in awe and tremble for all the good things and all the peace [or prosperity] which I will do for them.” The long complex Hebrew sentence has been broken down to better conform with contemporary English style.

NET Notes: Jer 33:10

¹ tn Heb “Thus says the Lord.” For the first person rendering see the translator’s note at the end of v. 2.

sn The phrase here is parallel to that in v. 4 and introduces a further amplification of the “great and mysterious things” of v. 3.

² tn Heb “You.” However, the pronoun is plural as in 32:36, 43. See the translator’s note on 32:36.

³ map 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

¹ tn Heb “33:10 Thus says the Lord, ‘There will again be heard in this place of which you are saying [masc. pl.], “It is a ruin without people and without animals,” [that is] in the towns of Judah and the streets of Jerusalem which are desolate without people and without inhabitants and without animals 33:11 the sound of….” The long run-on sentence in Hebrew has been broken down to better conform with contemporary English style.

² sn What is predicted here is a reversal of the decimation caused by the Babylonian conquest that had been threatened in 7:34; 16:9; 25:10.

³ sn This is a common hymnic introduction to both individual songs of thanksgiving (e.g., Ps 118:1) and communal songs of thanksgiving (e.g., Ps 136 where it is a liturgical refrain accompanying a recital of Israel’s early history and of the Lord’s continuing providence).

⁴ tn Heb “Oracle of the Lord.”

⁵ tn Or “I will restore the fortunes of the land.”

sn See the study note on Jer 29:18 and compare 29:14; 30:3, 18; 31:23; 32:44; 33:7 for the meaning and usage of this idiom. The promise here repeats that in 33:7.

⁶ tn This phrase simply means “as formerly” (BDB 911 s.v. רִאשׁוֹן 3.a). The reference to the “as formerly” must be established from the context. See the usage in Judg 20:32; 1 Kgs 13:6; Isa 1:26.

sn 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 see the study note on 30:3.

NET Notes: Jer 33:12

¹ tn Heb “Thus says Yahweh of armies.” For the explanation for the first person introduction see the translator’s notes on 33:2, 10. Verses 4, 10, 12 introduce three oracles, all under the answer to the Lord’s promise to Jeremiah to show him “great and mysterious things which you still do not know about.”

NET Notes: Jer 33:13

¹ sn Heb “Sheep will again pass under the hands of the counter.” This appears to be a reference to counting the sheep to make sure that none was missing as they returned to the fold. See the same idiom in Lev 27:52 and in the metaphor in Ezek 20:37.

² sn Compare Jer 32:44.

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 the king's house at Jerusalem, as in (Jer 32:1-2).

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 made it, so will he preserve it, read (Isa 37:26).

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 by the ^{( c )} mounts, and by the sword;

^{( c )} Read (Jer 32:24).

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 for all whose wickedness I have hid my ^{( e )} face from this city.

^{( d )} The Jews think to overcome the Chaldeans, but they seek their own destruction.

^{( e )} He shows that God's favour is cause of all prosperity, as his anger is of all adversity.

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 his threatenings God remembers his, and comforts them.

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 have sinned, and by which they have transgressed against me.

^{( g )} Declaring that there is no deliverance nor joy, but where we feel remission of sins.

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: and they shall fear and tremble for all the goodness and for all the prosperity that I procure to it.

^{( h )} By which he shows that the Church in which is remission of sins, is God's honour and glory, so that whoever is enemy to it, labours to dishonour God.

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 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 captives of the land, as at the first, saith the LORD.

^{( i )} Which was a song appointed for the Levites to praise God by, (1Ch 16:8; Psa 105:1; Psa 106:1; Psa 107:1; Psa 118:1; Psa 136:1; Isa 12:4)

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 Jerusalem, and in the cities of Judah, shall the flocks pass again under the hands of him that counteth [them], saith the LORD.

^{( k )} Meaning that all the country of Judah will be inhabited again.

Commentary -- Verse Range Notes

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 kingdom and priesthood;

19 and a stability of a blessed seed.

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 iniquities, whereby they have sinned, and whereby they have transgressed against Me.'--Jer. 33:8.

JEREMIAH was a prisoner in the palace of the last King of Judah. The long, national tragedy had reached almost the last scene of the last act. The besiegers were drawing their net closer round the doomed city. The prophet had never faltered in predicting its fall, but he had as uniformly pointed to a period behind the impending ruin, when all should be peace and joy. His song was modulated from a saddened minor to triumphant jubilation. In the beginning of this chapter he has declared that the final struggles of the besieged will only end in filling the land with their corpses, and then, from that lowest depth, he soars in a burst of lyrical prophecy conceived in the highest poetic style. The exiles shall return, the city shall be rebuilt, its desolate streets shall ring with hymns of praise and the voices of the bridegroom and the bride. The land shall be peopled with peaceful husbandmen, and white with flocks. There shall be again a King upon the throne; sacrifices shall again be offered. In those days, and at that time, will I cause the branch of righteousness to grow up unto David … In those days shall Judah be saved, and Jerusalem shall dwell safely; and this is the name wherewith she shall be called, the Lord our righteousness.' That fair vision of the future begins with the offer of healing and cure, and with the exuberant promise of my text. The first thing to be dealt with was Judah's sin; and that being taken away, all good and blessing would start into being, as flowerets will spring when the baleful shadow of some poisonous tree is removed. Now, my text at first reading seems to expend a great many unnecessary words in saying the same thing over and over again, but the accumulation of synonyms not only emphasises the completeness of the promise, but also presents different aspects of that promise. And it is to these that I crave your attention in this sermon. The great words of my text are as true a gospel for us--and as much needed by us, God knows!--as they were for Jeremiah's contemporaries; and we can understand them better than either he or they did, because the days that were to come then have come now, and the King who was to reign in righteousness is reigning to-day, and His Name is Christ. My object now is, as simply as I can, to draw your attention to the two points in this text: a threefold view of our sad condition, and a twofold bright hope.

Now for the first of these. There is here--

I. A Threefold View Of The Sad Condition Of Humanity.

Observe the recurrence of the same idea in our text in different words: Their iniquity whereby they have sinned against Me.' … Their iniquity whereby they have sinned, and whereby they have transgressed against Me.' You see there are three expressions which roughly may be taken as referring to the same ugly fact, but yet not meaning quite the same--iniquity, or iniquities, sin, transgression.' These three all speak of the same sad element in your experience and mine, but they speak it from somewhat different points of view, and I wish to try to bring out that difference for you.

Suppose that three men were to describe a snake. One of them fixes his attention on its slimy coils, and describes its sinuous gliding movements. Another of them is fascinated by its wicked beauty, and talks about its livid markings and its glittering eye. The third thinks only of the swift-darting fangs, and of the poison-glands. They all three describe the snake, but they describe it from different points of view; and so it is here. Iniquity,' sin,' transgression are synonyms to some extent, but they do not cover the same ground. They look at the serpent from different points of view.

First, a sinful life is a twisted or warped life. The word rendered iniquity,' in the Old Testament, in all probability literally means something that is not straight, but is bent, or, as I said, twisted or warped. That is a metaphor that runs through a great many languages. I suppose right expresses a corresponding image, and means that which is straight and direct; and I suppose that wrong has something to do with wrung '--that which has been forcibly diverted from a right line. We all know the conventional colloquialism about a man being straight,' and such-and-such a thing being on the straight.' All sin is a twisting of the man from his proper course. Now there underlies that metaphor the notion that there is a certain line to which we are to conform. The schoolmaster draws a firm, straight line in the child's copybook; and then the little unaccustomed hand takes up on the second line its attempt, and makes tremulous, wavering pot-hooks and hangers. There is a copyhead for us, and our writing is, alas! all uneven and irregular, as well as blurred and blotted. There is a law, and you know it. You carry in yourself--I was going to say, the standard measure, and you can see whether when you put your life by the side of that, the two coincide. It is not for me to say; I know about my own, and you may know about yours, if you will be honest. The warped life belongs to us all.

The metaphor may suggest another illustration. A Czar of Russia was once asked what should be the course of the railway from St. Petersburg to Moscow, and he took up a ruler and drew a straight line upon the chart, and said, There; that is the course.' There is a straight road marked out for us all, going, like the old Roman roads, irrespective of physical difficulties in the contour of the country, climbing right over Alps if necessary, and plunging down into the deepest valleys, never deflecting one hairsbreadth, but going straight to its aim. And we--what are we? what are our crooked, wandering ways in which we live,' by the side of that straight path? This very prophet has a wonderful illustration, in which he compares the lives of men who have departed from God to the racing about in the wilderness of a wild dromedary, entangling her ways, as he says, crossing and recrossing, and getting into a maze of perplexity. The, my friend, is that not something like your life? Here is a straight road, and there are the devious footpaths that we have made, with many a detour, many a bend, many a coming back instead of going forward. The labour of the foolish wearieth every one of them, because he knoweth not how to go to the city.' All sin is deflection from the straight road, and we are all guilty of that.

Let me urge you to consult the standard that you carry within yourselves. If you never have done it before, do it now; or, better, when you are alone by yourselves. It is easy to imagine that a line is straight. But did you ever see the point of a needle under a microscope? However finely it is polished, and apparently tapering regularly, the scrutinising investigation of the microscope shows that it is all rough and irregular. What would a builder do if he had not a T-square and a level? His wall would be ever so far out, whilst he thought it perfectly perpendicular. And remember that a line at a very acute angle of deflection only needs to be carried out far enough to diverge so widely from the other line that you could put the whole solar system in between the two. The smallest departure from the line of right will end, unless it is checked, away out in the regions of darkness beyond. That is the lesson of the first of the words here.

The second of them, rendered in our version sin,' if I may recur to my former illustration, looks at the snake from a different point of view, and it declares that all sin misses the aim. The meaning of the word in the original is simply' that which misses its mark.' And the meaning of the prevalent word in the New Testament for sin' means, in accordance with the ethical wisdom of the Greek, the same thing. Now, there are two ways in which that thought may be looked at. Every wrong thing that we do misses the aim, if you consider what a man's aim ought to be. We have grown a great deal wiser than the Puritans nowadays, and people make cheap reputations for advanced thought by depreciating their theology. We have not got beyond the first answer of the Shorter Catechism, Man's chief end is to glorify God, and to enjoy Him for ever.' That is the only aim which corresponds to our constitution, to our circumstances. A paleontologist will pick up part of a skeleton embedded in the rocks, and from the study of a bone or two will tell you whether that creature was meant to swim, or to fly, or to walk; whether its element was sea, or sky, or land. Our destination for God is as plainly stamped on heart, mind, will, practical powers, as is the destination of such a creature deducible from its skeleton. Whose image and superscription hath it?' God's, stamped deep upon us all. And so, brother, whatever you win, unless you win God, you have missed the aim. Anything short of knowing Him and loving Him, serving Him, being filled and inspired by Him, is contrary to the destiny stamped upon us all. And if you have won God, then, whatever other human prizes you may have missed, you have made the best of life. Unless He is yours, and you are His, you have made a miss, and if I might venture, to add, a mess, of yourself and of your life.

Then there is another side to this. The solemn teaching of this word is not confined to that thought, but also opens out into this other, that all godlessness, all the low, sinful lives that so many of us live, miss the shabby aim which they set before themselves. I do not believe that any men or women ever got as much good, even of the lowest kind, out of a wrong thing as they expected to get when they ventured on it. If they did, they got something else along with it that took all the gilt off the gingerbread. Take the lowest kind of gross evil--sins of lust or of drunkenness. Well, no doubt the physical satisfaction desired is secured. Yes; and what about what comes after, in addition, that was not aimed at? The drunkard gets his pleasurable oblivion, his desired excitement. What about the corrugated liver, the palsied hand, the watery eye, the wrecked life, the broken hearts at home, and all the other accompaniments? There is an old Greek legend about a certain messenger that came to earth with a box, in which were all manner of pleasant gifts, and down at the bottom was a speckled pest that, when the box was emptied, crawled out into the sunshine and infected the land. That Pandora's box is like the good things' that sin brings to men. You gain, perhaps, your advantage, and you get something that spoils it all. Is not that your experience? I do not deny that you may satisfy your lower desires by a godless life. I know only too well how hard it is to get people to have higher tastes, and how all we ministers of religion are spending our efforts in order to win people to love something better than the world can give them. I also know that, if I could get to the very deepest recess of your hearts, you would admit that pleasures or advantages that are complete, that is to say, that satisfy you all round, and that are lasting, and that can front conscience and God who is at the back of conscience, are not to be won on the paths of sin and godlessness.

There is an old story that speaks of a knight and his company who were travelling through a desert, and suddenly beheld a castle into which they were invited and hospitably welcomed. A feast was spread before them, and each man ate and drank his fill. But as soon as they left the enchanted halls, they were as hungry as before they sat at the magic table. That is the kind-of food that all our wrongdoing provides for us. He feedeth on ashes,' and hungers after he has fed. So, dear friends, learn this ancient wisdom, which is as true today as it ever was; and be sure of this, that there is only one course in this world which will give a man true, lasting satisfaction; that there is only one life, the life of obedience to and love of God, about which, at the end, there will not need to be said, This their way is their folly.'

.And now, further, there is yet another word here, carrying with it important lessons. The expression which is translated in our text transgressed,' literally means rebelled.' And the lesson of it is, that all sin is, however little we think it, a rebellion against God. That introduces a yet graver thought than either of the former have brought us face to face with. Behind the law is the Lawgiver. When we do wrong, we not only blunder, we not only go aside from the right line, but also we lift up ourselves against our Sovereign King, and we say, Who is the Lord that we should serve Him? Our tongues are our own. Who is Lord over us? Let us break His bands asunder, and cast away His cords from us.' There are crimes against law; there are faults against one another. Sins are against God; and, dear friends, though you do not realise it, this is plain truth, that the essence, the common characteristic, of all the acts which, as we have seen, are twisted and foolish, is that in them we are setting up another than the Lord our God to be our ruler. We are enthroning ourselves in His place. Do you not feel that that is true, and that in some small thing in which you go wrong, the essence of it is that you are seeking to please yourself, no matter what duty--which is only a heathen name for God--says to you?

Does not that thought make all these apparently trivial and insignificant deeds terribly important? Treason is treason, no matter what the act by which it is expressed. It may be a little thing to haul down a union-jack from a flagstaff, or to tear off a barn-door a proclamation with the royal arms at the top of it, but it may be rebellion. And if it is, it is as had as to turn out a hundred thousand men in the field, with arms in their hands. There are small faults, there are trivial crimes; there are no small sins. An ounce of arsenic is arsenic, just as much as a ton; and it is a poison just as surely.

Now I have enlarged perhaps unduly on this earlier part of my subject, and can but briefly turn to the second division which I suggested, viz.:--

II. The Twofold Bright Hope Which Shines Through This Darkness.

I will cleanse, I will pardon.'

If sin combines in itself all these characteristics that I have touched upon, then clearly there is guilt, and clearly there are stains; and the gracious promise of this text deals with both the one and the other.

I will pardon.' What is pardon? Do not limit it to the analogy of a criminal court. When the law of the land pardons, or rather when the administrator of the law pardons, that simply means that the penalty is suspended. But is that forgiveness? Certainly it is only a part of it, even if it is a part. What do you fathers and mothers do when you forgive your child? You may use the rod or you may not, that is a question of what is best for the child. Forgiveness does not lie in letting him off the punishment; but forgiveness lies in the flowing to the child, uninterrupted, of the love of the parent heart, and that is God's forgiveness. Penalties, some of them, remain--thank God for it! Thou wast a God that forgavest them, though Thou tookest vengeance of their inventions,' and the chastisement was part of the sign of the forgiveness. The great penalty of all, which is separation from God, is taken away; but the essence of that pardon, which it is my blessed work to proclaim to all men, is, that-in spite of the prodigal's rags and the stench of the sty, the Father's love is round about him. It is round about you, brother.

Do you need pardon? Do you not? What does conscience say? What does the sense of remorse that sometimes blesses you, though it tortures, say? There are tendencies in this generation, as always, but very strong at present, to ignore the fact that all sin must necessarily lead to tremendous consequences of misery. It does so in this world, more or less. A man goes into another world as he left this one, and you and I believe that after death is the judgment.' Do you not require pardon? And how are you to get it? Himself bore our sins in His own body on the tree.' Jesus Christ, the Son of God, died that the loving forgiveness of God might find its way to every heart, and might take all men to its bosom, whilst yet the righteousness of God remained untarnished. I know not any gospel that goes deep enough to touch the real sore place in human nature, except the gospel that says to you and me and all of us, Behold the Lamb of God that taketh away the sin of the world.'

Bat forgiveness is not enough, for the worst results of past sin are the habits of sin which it leaves within us; so that we all need cleansing. Can we cleanse ourselves? Let experience answer. Did you ever try to cure yourself of some little trick of gesture, or manner, or speech? And did you not find out then how strong the trivial habit was? You never know the force of a current till you try to row against it. Can the Ethiopian change his skin?' ,.No; but God can change it for him. So, again, we say that Jesus Christ who died for the remission of sins that are past,' lives that He may give to each of us His own blessed life and power, and so draw us from our evil, and invest us in His good. Dear brother, I beseech you to look in the face the fact of your rebellion, of your missing your aim, of your perverted life, and to ask yourself the question, Can I deal either with the guilt of the past, or with the imperative tendency to repeated sin in the future? You may have your leprous flesh made like the flesh of a little child.' You may have your stained robe washed and made lustrous white in the blood of the Lamb.' Pardon and cleansing are our two deepest needs. There is one hand from which we can receive them both, and one only. There is one condition on which we shall receive them, which is that we trust in Him, Who was crucified for our offences, and lives to hallow us into His own likeness.

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 promises lead us to the gospel of Christ; and in that God has revealed truth to direct us, and peace to make us easy. All who by sanctifying grace are cleansed from the filth of sin, by pardoning mercy are freed from the guilt. When sinners are thus justified, washed, and sanctified in the name of the Lord Jesus, and by the Holy Spirit, they are enabled to walk before God in peace and purity. Many are led to perceive the real difference between the people of God and the world around them, and to fear the Divine wrath. It is promised that the people who were long in sorrow, shall again be filled with joy. Where the Lord gives righteousness and peace, he will give all needful supplies for temporal wants; and all we have will be comforts, as sanctified by the word and by prayer.

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 in the foregoing chapter, when things were still growing worse and worse; it was the second time. God speaketh once, yea, twice, for the encouragement of his people. We are not only so disobedient that we have need of precept upon precept to bring us to our duty, but so distrustful that we have need of promise upon promise to bring us to our comfort. This word, as the former, came to Jeremiah when he was in prison. Note, No confinement can deprive God's people of his presence; no locks nor bars can shut out his gracious visits; nay, oftentimes as their afflictions abound their consolations much more abound, and they have the most reviving communications of his favour when the world frowns upon them. Paul's sweetest epistles were those that bore date out of a prison.

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

1. Who it is that secures this comfort to them (Jer 33:2): It is the Lord, the maker thereof, the Lord that framed it, He is the maker and former of heaven and earth, and therefore has all power in his hands; so it refers to Jeremiah's prayer, Jer 32:17. He is the maker and former of Jerusalem, of Zion, built them at first, and therefore can rebuild them - built them for his own praise, and therefore will. He formed it, to establish it, and therefore it shall be established till those things be introduced which cannot be shaken, but shall remain for ever. He is the maker and former of this promise; he has laid the scheme for Jerusalem's restoration, and he that has formed it will establish it, he that has made the promise will make it good; for Jehovah is his name, a God giving being to his promises by the performance of them, and when he does this he is known by that name (Exo 6:3), a perfecting God. When the heavens and the earth were finished, then, and not till then, the creator is called Jehovah, Gen 2:4.

2. How this comfort must be obtained and fetched in - by prayer (Jer 33:3): Call upon me, and I will answer them. The prophet, having received some intimations of this kind, must be humbly earnest with God for further discoveries of his kind intentions. He had prayed (Jer 32:16), but he must pray again. Note, Those that expect to receive comforts from God must continue instant in prayer. We must call upon him, and then he will answer us. Christ himself must ask, and it shall be given him, Psa 2:8. I will show thee great and mighty things (give thee a clear and full prospect of them), hidden things, which, though in part discovered already, yet thou knowest not, thou canst not understand or give credit to. Or this may refer not only to the prediction of these things which Jeremiah, if he desire it, shall be favoured with, but to the performance of the things themselves which the people of God, encouraged by this prediction, must pray for. Note, Promises are given, not to supersede, but to quicken and encourage prayer. See Eze 36:37.

3. How deplorable the condition of Jerusalem was which made it necessary that such comforts as these should be provided for it, and notwithstanding which its restoration should be brought about in due time (Jer 33:4, Jer 33:5): The houses of this city, not excepting those of the kings of Judah, are thrown down by the mounts, or engines of battery, and by the sword, or axes, or hammers. It is the same word that is used Eze 26:9, With his axes he shall break down thy towers. The strongest stateliest houses, and those that were best furnished, were levelled with the ground. The fifth verse comes in in a parenthesis, giving a further instance of the present calamitous state of Jerusalem. Those that came to fight with the Chaldeans, to beat them off from the siege, did more hurt than good, provoked the enemy to be more fierce and furious in their assaults, so that the houses in Jerusalem were filled with the dead bodies of men, who died of the wounds they received in sallying out upon the besiegers. God says that they were such as he had slain in his anger, for the enemies' sword was his sword and their anger his anger. But, it seems, the men that were slain were generally such as had distinguished themselves by their wickedness, for they were the very men for whose wickedness God did now hide himself from this city, so that he was just in all he brought upon them.

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

(1.) Is their state diseased? Is it wounded? God will provide effectually for the healing of it, though the disease was thought mortal and incurable, Eze 7:22. " The whole head is sick, and the whole heart faint (Isa 1:5); but (Jer 33:6) I will bring it health and cure; I will prevent the death, remove the sickness, and set all to rights again,"Jer 30:17. Note, Be the case ever so desperate, if God undertake the cure, he will effect it. The sin of Jerusalem was the sickness of it (Isa 1:6); its reformation therefore will be its recovery. And the following words tell us how that is wrought: " I will reveal unto them the abundance of peace and truth; I will give it to them in due time, and give them an encouraging prospect of it in the mean time." Peace stands here for all good; peace and truth are peace according to the promise and in pursuance of that: or peace and truth are peace and the true religion, peace and the true worship of God, in opposition to the many falsehoods and deceits by which they had been led away from God. We may apply it more generally, and observe, [1.] That peace and truth are the great subject-matter of divine revelation. These promises here lead us to the gospel of Christ, and in that God has revealed to us peace and truth, the method of true peace - truth to direct us, peace to make us easy. Grace and truth, and abundance of both, come by Jesus Christ. Peace and truth are the life of the soul, and Christ came that we might have that life, and might have it more abundantly. Christ rules by the power of truth (Joh 18:37) and by it he gives abundance of peace, Psa 72:7; Psa 85:10. [2.] That the divine revelation of peace and truth brings health and cure to all those that by faith receive it: it heals the soul of the diseases it has contracted, as it is a means of sanctification, Joh 17:17. He sent his word and healed them, Psa 107:20. And it puts the soul into good order, and keeps it in a good frame and fit for the employments and enjoyments of the spiritual and divine life.

(2.) Are they scattered and enslaved, and is their nation laid in ruins? " I will cause their captivity to return (Jer 33:7), both that of Israel and that of Judah"(for though those who returned under Zerubbabel were chiefly of Judah, and Benjamin, and Levi, yet afterwards many of all the other tribes returned), " and I will rebuild them, as I built them at first. "When they by repentance do their first works God will by their restoration do his first works.

(3.) Is sin the procuring cause of all their troubles? That shall be pardoned and subdued, and so the root of the judgments shall be killed, Jer 33:8. [1.] By sin they have become filthy, and odious to God's holiness, but God will cleanse them, and purify them from their iniquity. As those that were ceremonially unclean, and were therefore shut out from the tabernacle, when they were sprinkled with the water of purification had liberty of access to it again, so had they to their own land, and the privileges of it, when God had cleansed them from their iniquities. In allusion to that sprinkling, David prays, Purge me with hyssop. [2.] By sin they have become guilty, and obnoxious to his justice; but he will pardon all their iniquities, will remove the punishment to which for sin they were bound over. All who by sanctifying grace are cleansed from the filth of sin, by pardoning mercy are freed from the guilt of it.

(4.) Have both their sins and their sufferings turned to the dishonour of God? Their reformation and restoration shall redound as much to his praise, Jer 33:9. Jerusalem thus rebuilt, Judah thus repeopled, shall be to me a name of joy, as pleasing to God as ever they have been provoking, and a praise and an honour before all the nations. They, being thus restored, shall glorify God by their obedience to him, and he shall glorify himself by his favours to them. This renewed nation shall be as much a reputation to religion as formerly it has been a reproach to it. The nations shall hear of all the good that God has wrought in them by his grace and of all the good he has wrought for them by his providence. The wonders of their return out of Babylon shall make as great a noise in the world as ever the wonders of their deliverance out of Egypt did. and they shall fear and tremble for all this goodness. [1.] The people of God themselves shall fear and tremble; they shall be much surprised at it, shall be afraid of offending so good a God and of forfeiting his favour. Hos 3:5, They shall fear the Lord and his goodness. [2.] The neighbouring nations shall fear because of the prosperity of Jerusalem, shall look upon the growing greatness of the Jewish nation as really formidable, and shall be afraid of making them their enemies. When the church is fair as the moon, and clear as the sun, she is terrible as an army with banners.

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 the kingdom of the Messiah.

I. It is promised that the people who were long in sorrow shall again be filled with joy. Every one concluded now that the country would lie for ever desolate, that no beasts would be found in the land of Judah, no inhabitant in the streets of Jerusalem, and consequently there would be nothing but universal and perpetual melancholy (Jer 33:10); but, though weeping may endure for a time, joy will return. It was threatened (Jer 7:34 and Jer 16:9) that the voice of joy and gladness should cease there; but here it is promised that they shall revive again, that the voice of joy and gladness shall be heard there, because the captivity shall be returned; for then was their mouth filled with laughter, Psa 126:1, Psa 126:2. 1. There shall be common joy there, the voice of the bridegroom and the voice of the bride; marriages shall again be celebrated, as formerly, with songs, which in Babylon they had laid aside, for their harps were hung on the willow-trees. 2. There shall be religious joy there; temple-songs shall be revived, the Lord's songs, which they could not sing in a strange land. There shall be heard in their private houses, and in the cities of Judah, as well as in the temple, the voice of those that shall say, Praise the Lord of hosts. Note, Nothing is more the praise and honour of a people than to have God the glory of it, the glory both of the power and of the goodness by which it is effected; they shall prise him both as the Lord of hosts and as the God who is good and whose mercy endures for ever. This, though a song of old, yet, being sung upon this fresh occasion, will be a new song. We find this literally fulfilled at their return out of Babylon, Ezr 3:11. They sang together in praising the Lord, because he is good, for his mercy endures for ever. The public worship of God shall be diligently and constantly attended upon: They shall bring the sacrifice of praise to the house of the Lord. All the sacrifices were intended for the praise of God, but this seems to be meant of the spiritual sacrifices of humble adorations and joyful thanksgivings, the calves of our lips (Hos 14:2), which shall please the Lord better than an ox of bullock. The Jews say that in the days of the Messiah all sacrifices shall cease but the sacrifice of praise, and to those days this promise has a further reference.

II. It is promised that the country, which had lain long depopulated, shall be replenished and stocked again. It was now desolate, without man and without beast; but, after their return, the pastures shall again be clothed with flocks, Psa 65:13. In all the cities of Judah and Benjamin there shall be a habitation of shepherds, Jer 33:12, Jer 33:13. This intimates, 1. The wealth of the country, after their return. It shall not be a habitation of beggars, who have nothing, but of shepherds and husbandmen, men of substance, with good stocks upon the ground they have returned to. 2. The peace of the country. It shall not be a habitation of soldiers, not shall there be tents and barracks set up to lodge them, but there shall be shepherds; tents; for they shall hear no more the alarms of war, nor shall there be any to make even the shepherds afraid. See Psa 144:13, Psa 144:14. 3. The industry of the country, and their return to their original plainness and simplicity, from which, in the corrupt ages, they had sadly degenerated. The seed of Jacob, in their beginning, gloried in this, that they were shepherds (Gen 47:3), and so they shall now be again, giving themselves wholly to that innocent employment, causing their flocks to lie down (Jer 33:12) and to pass under the hands of him that telleth them (Jer 33:13); for, though their flocks are numerous, they are not numberless, nor shall they omit to number them, that they may know if any be missing and may seek after it. Note, It is the prudence of those who have ever so much of the world to keep an account of what they have. Some think that they pass under the hand of him that telleth them that they may be tithed, Lev 27:32. Then we may take the comfort of what we have when God has had his dues out of it. Now because it seemed incredible that a people, reduced as now they were, should ever recover such a degree of peace and plenty as this, here is subjoined a general ratification of these promises (Jer 33:14): I will perform that good thing which I have promised. Though the promise may sometimes work slowly towards an accomplishment, it works surely. The days will come, though they are long in coming.

III. To crown all these blessings which God has in store for them, here is a promise of the Messiah, and of that everlasting righteousness which he should bring in (Jer 33:15, Jer 33:16), and probably this is that good thing, that great good thing, which in the latter days, days that were yet to come, God would perform, as he had promised to Judah and Israel, and to which their return out of captivity and their settlement again in their own land was preparatory. From the captivity to Christ is one of the famous periods, Mat 1:17. This promise of the Messiah we had before (Jer 23:5, Jer 23:6), and there it came in as a confirmation of the promise of the shepherds whom God would set over them, which would make one think that the promise here concerning the shepherds and their flocks, which introduces it, is to be understood figuratively. Christ is here prophesied of, 1. As a rightful King. He is a branch of righteousness, not a usurper, for he grows up unto David, descends from his loins, with whom the covenant of royalty was made, and is that seed with whom that covenant should be established, so that his title is unexceptionable. 2. As a righteous king, righteous in enacting laws, waging wars, and giving judgment, righteous in vindicating those that suffer wrong and punishing those that do wrong: He shall execute judgment and righteousness in the land. This may point at Zerubbabel, in the type, who governed with equity, not as Jehoiakim had done (Jer 22:17); but it has a further reference to him to whom all judgment is committed and who shall judge the world in righteousness. 3. As a king that shall protect his subjects from all injury. By him Judah shall be saved from wrath and the curse, and, being so saved, Jerusalem shall dwell safely, quiet from the fear of evil, and enjoying a holy security and serenity of mind, in a dependence upon the conduct of this prince of peace, this prince of their peace. 4. As a king that shall be praised by his subjects: " This is the name whereby they shall call him "(so the Chaldee reads it, the Syriac, and vulgar Latin); "this name of his they shall celebrate and triumph in, and by this name they shall call upon him."It may be read, more agreeably to the original, This is he who shall call her, The Lord our righteousness. As Moses's altar is called Jehovah-nissi (Exo 17:15), and Jerusalem Jehovah-shammah (Eze 48:35), intimating that they glory in Jehovah as present with them and their banner, so here the city is called The Lord our righteousness, because they glory in Jehovah as their righteousness. That which was before said to be the name of Christ (says Mr. Gataker) is here made the name of Jerusalem, the city of the Messiah, the church of Christ. He it is that imparts righteousness to her, for he is made of God to us righteousness, and she, by bearing that name, professes to have her whole righteousness, not from herself, but from him. In the Lord have I righteousness and strength, Isa 45:24. And we are made the righteousness of God in him. The inhabitants of Jerusalem shall have this name of the Messiah so much in their mouths that they shall themselves be called by it.

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 second time. This word of God is attached by שׁנית to the promise of Jer 32. It followed, too, not long, perhaps, after the other, which it further serves to confirm. - After the command to call on Him, that He might make known to him great and hidden things (Jer 33:2, Jer 33:3), the Lord announces that, although Jerusalem shall be destroyed by the Chaldeans, He shall yet restore it, bring back the captives of Judah and Israel, purify the city from its iniquities, and make it the glory and praise of all the people of the earth (Jer 33:4-9), so that in it and in the whole land joy will again prevail (Jer 33:10-13). Then the Lord promises the restoration of the kingdom through the righteous sprout of David - of the priesthood, too, and sacrificial worship (Jer 33:14-18); He promises also the everlasting duration of these two ordinances of grace (Jer 33:19-22), because His covenant with the seed of Jacob and David shall be as enduring as the natural ordinance of day and night, and the laws of heaven and earth (Jer 33:23-26). - The promises thus fall into two parts. First, there is proclaimed the restoration of the people and kingdom to a new and glorious state of prosperity (Jer 33:4-13); then the re-establishment of the monarchy and the priesthood to a new and permanent condition (Jer 33:14-26). In the first part, the promise given in Jer 32:36-44 is further carried out; in the second, the future form of the kingdom is more plainly depicted.

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 me and I will answer thee, and tell thee great and hidden things which thou knowest not." The reference of the suffixes in עשׂהּ , אותהּ , and הכינהּ is evident from the contents of the propositions: the Lord does what He says, and forms what He wants to make, in order to accomplish it, i.e., He completes what He has spoken and determined on. יצר , to frame , namely, in the mind, as if to think out, just as in Jer 18:11 : the expression is parallel with חשׁב ; in this sense also we find Isa 46:11. הכין , to establish, realize what has been determined on, prepare, is also found in Isa 9:6; Isa 40:20, but more frequently in Jeremiah (Jer 10:12; Jer 51:12, Jer 51:15), and pretty often in the Old Testament generally. On the phrase "Jahveh is His name," cf. Jer 31:35. The idea contained in Jer 33:2 reminds us of similar expressions of Isaiah, as in Isa 22:11; Isa 37:26; Isa 46:11, etc.; but this similarity offers no foundation for the doubts of Movers and Hitzig regarding the genuineness of this verse. The same holds as regards Jer 33:3. The first proposition occurs frequently in the Psalms, e.g., Jer 4:4; Jer 28:1; Jer 30:9, also in Jer 7:27; Jer 11:14; but קתא with אל is unusual in Isaiah. The words בּצרות לא are certainly an imitation of נצרות ולא ידעתּם , Isa 48:6; but they are modified, in the manner peculiar to Jeremiah, by the change of נצרות into בצרות . The combination גּדלות וּבצרות noit is elsewhere used only of the strong cities of the Canaanites, Deu 1:28; Deu 9:1; Jos 14:12, cf. Num 13:28; here בּצרות is transferred to things which lie beyond the limits of human power to discover, and become known to men only through divine revelation. There is no good reason for Ewald's change of בצרות in accordance with Isa 48:6. - On the contents of these verses Hengstenberg remarks: "It may seem strange that, though in the opening part the prophet is promised a revelation of greater, unknown things, for which he is to call on God, yet the succeeding announcement contains scarcely anything remarkable or peculiar." Graf also adds the remark of Hitzig, that the command to pray, addressed to Jeremiah, cannot have the effect of keeping us from the conclusion that the verses are an addition by a later hand. Nägelsbach replies that the mode of expression presents nothing specially unlike Jeremiah, and that what is most calculated to give the impression of being unlike Jeremiah's, namely, this introduction in itself, and especially the peculiar turn of Jer 33:3, "Call unto me," etc., is occasioned by the prayer of the prophet, Jer 32:16-25. To this prayer the prophet had received an answer, Jer 32:36-44; but he is here admonished to approach the Lord more frequently with such a request. The God who has the power to execute as well as make decrees is quite prepared to give him an insight into His great thoughts regarding the future; and of this a proof is at once given. Thus, Jer 33:1-3 must be viewed as the connecting link between Jer 32; 33.

Yet these remarks are not sufficient to silence the objections set forth against the genuineness of Jer 33:2, Jer 33:3; for the specializing title of our chapter, in Jer 33:1, is opposed to the close connection which Nägelsbach maintains between Jer 32; 33. The fact that, in Jer 32, Jeremiah addresses the Lord in prayer for further revelation regarding the purchase of the field, as commanded, and that he receives the information he desired regarding it, gives no occasion for warning to the prophet, to betake himself more frequently to God for disclosures regarding His purposes of salvation. And Nägelsbach has quite evaded the objection that Jeremiah does not obey the injunction. Moreover, the succeeding revelation made in vv. 4-26 is not of the nature of a "proof," for it does not contain a single great leading feature in God's purposes as regards the future. - Hengstenberg also points out the difficulty, "that the Scripture everywhere refuses to recognise a dead knowledge as true knowledge, and that the hope of restoration has an obstacle in the natural man, who strives to obscure and to extinguish it; that, consequently, the promise of restoration is always new, and the word of God always great and grand;" but what he adduces for the solution of the difficulty contained in the command, "Call on me, and I will show thee great and unknown things," is insufficient for his purpose. The objection which expositors have taken to these verses has arisen from an improper application of them; the words קרא אלי have been understood as referring to the request that God should give some revelation regarding the future, or His purposes of deliverance, and ענה as referring to the communication of His purposes for increasing our knowledge of them. But "to call on God" rather signifies to pray to God, i.e., to beseech Him for protection, or help, or deliverance in time of need, cf. Psa 3:5; Psa 28:1; Psa 30:9; Psa 55:17, etc.; and to "answer" is the reply of God made when He actually vouchsafes the aid sought for; cf. e.g., Psa 55:17, "I call on God, and Jahveh answers me (saves me);" Psa 4:2, Psa 4:4; Psa 18:7; Psa 27:7, etc. Consequently, also, "to make known" ( הגּיד ) is no mere communication of knowledge regarding great and unknown things, no mere letting them be known, but a making known by deeds. The words עשׂהּ and יוצר אותהּ , ascribed to the Lord, suggest and require that the words should be thus understood. With the incorrect reference of these words to knowing and making known there is connected the further error, that the command, "Call unto me," is directed to the person of the prophet, and gives an admonition for his behaviour towards God, for which the text affords on foundation whatever; for it does not run: "Thus saith Jahveh to me" ( אלי ), and the insertion of this אלי is unwarranted, and inconsistent with the use of כּי which introduces the announcement. Hitzig, Graf, and others have passed by this כּי without remark; and what Nägelsbach says about it is connected with his view, already refuted, as to the essential unity of Jer 32; 33. Lastly, Ewald has enclosed Jer 33:3 within parentheses, and considers that the introductory formula of Jer 33:2 is resumed in Jer 33:4 : "Yea, thus saith Jahveh." This is a conclusion hastily formed by one who is in difficulty, for Jer 33:3 has not the nature of a parenthesis. If we allow the arbitrary addition "to me" after the words, "Thus saith the Lord," Jer 33:2, and if we take the words in their simplest sense - the invocation of the Lord as a call to God for help in need - then Jer 33:2, Jer 33:3 do not contain a mere prelude to the revelation which follows, but an exhortation to the people to betake themselves to the Lord their God in their calamity, when He will make known to them things unattainable by human discernment; for ( כּי , Jer 33:4) He announces, in reference to the ruined houses of the city, that He will repair their injuries.

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 the houses of this city, and concerning the houses of the kings of Judah, which are broken down because of the besiegers' mounds and because of the sword, Jer 33:5. While they come to fight with the Chaldeans, and to fill them with the corpses of men, whom I have slain in my wrath and in my fury, and for all whose wickedness I have hidden my face from this city: Jer 33:6. Behold, I will apply a bandage to it and a remedy, and will heal them, and will reveal to them abundance of peace and truth. Jer 33:7. And I will turn again the captivity of Judah and the captivity of Israel, and will build them up as at the first. Jer 33:8. And I will purify them from all their iniquity by which they have sinned against me, and will pardon all their iniquities, by which they have sinned and have transgressed against me. Jer 33:9. And it (the city) shall become to me a name of joy, a praise, and an honour among all the people of the earth that shall hear all the good which I do them, and shall tremble and quake because of all the good and because of all the prosperity that I show to it. Jer 33:10. Thus saith Jahveh: Again shall there be heard in this place-of which ye say, 'It is desolate, without man and without beast,'-in the cities of Judah, and in the streets of Jerusalem, which are laid waste, without men, and without inhabitants, and without beasts, Jer 33:11. The voice of gladness and the voice of joy, the voice of the bridegroom and the voice of the bride, the voice of those who say, 'Praise Jahveh of hosts, for Jahveh is good, for His mercy is for ever,' who bring thank-offerings into the house of Jahveh. For I will turn again the captivity of the land, as in the beginning, saith Jahveh. Jer 33:12. Thus saith Jahveh of hosts: In this place, which is laid waste, without man and beast, and in all its cities, there will yet be pasture-ground for shepherds making their flocks lie down in. Jer 33:13. In the cities of the hill-country, in the cities of the plain, and in the cities of the south, in the land of Benjamin, and in the environs of Jerusalem, and in the cities of Judah, the flock shall yet pass under the hand of one who counts them, saith Jahveh."

With Jer 33:4 begins the statement concerning the great and incomprehensible things which the Lord will make known to His people; it is introduced by כּי , which marks the ground or reason - so far as the mere statement of these things gives reason for the promise of them. The word of the Lord does not follow till Jer 33:6 and onwards. In Jer 33:4 and Jer 33:5 are mentioned those whom the word concerns - the houses of Jerusalem (Jer 33:4), and the people that defend the city (Jer 33:5). Corresponding to this order, there comes first the promise to the city (Jer 33:6), and then to the people. Along with the houses of the city are specially named also the houses of the kings of Judah; not, perhaps, as Hitzig thinks, because these, being built of stone, afforded a more suitable material for the declared object - for that these alone were built of stone is an unfounded supposition - but in order to show that no house or palace is spared to defend the city. "Which are broken down" refers to the houses, not only of the kings, but also of the city. They are broken, pulled down, according to Isa 22:10, in order to fortify the walls of the city against the attacks of the enemy, partly to strengthen them, partly to repair the damage caused by the battering-rams directed against them. This gives the following meaning to the expression אל־הסּללות ואל־החרב : in order to work against the mounds, i.e., the earthworks erected by the enemy, and against the sword. The sword is named as being the chief weapon, instead of all the instruments of war which the enemy employs for reducing the city; cf. Eze 26:9. It is against the laws of grammar to understand נתשׁים as referring to the destruction of the enemy by the siege material; for, on such a supposition, אל־ would require to designate the efficient cause, i.e., to stand for מפּני (cf. Jer 4:26), but neither אל־ nor על can mean this. - The first half of Jer 33:5 is difficult, especially בּאים , which the lxx have omitted, and which Movers and Hitzig would expunge, with the absurd remark, that it has come here from Jer 31:38; this is an easy and frivolous method of setting aside difficulties. All other ancient translations have read בּאים , and have attempted to point out how its genuineness is ascertained on critical grounds.

(Note: The different attempts to solve the difficulty by conjectures are of such a nature as scarcely to deserve mention. Ewald would change החרב בּאים into החרבים otni , "that are broken down opposite the earthworks and the cannons." But the plural of חרב is חרבות , Eze 26:21, and cannot possibly mean cannons . E. Meier would read החריב בּאים , "and for the destruction of those who are pressing in." Then בּאים must be the enemy who are pressing in; but how does this agree with what follows, "in order to fight with the Chaldeans"? Lastly, Nägelsbach would change את־ הכּשׂדּים into על־ירוּשׁלים , to obtain the idea that the earthworks and the sword come for the purpose of contending against Jerusalem (!).)

To connect בּאים closely with what precedes is impossible; and to understand it as referring to the houses, quae dirutae adhibentur ad dimicandum cum Chaldaeis (C. B. Michaelis), is incompatible with the idea contained in בּוא . Still more inadmissible is the view of L. de Dieu, Venema, Schnurrer, Dahler, and Rosenmüller: venientibus ad oppugnandum cum Chaldaeis ; according to this view, אּת־כּשׂדּים must be the nominative or subject to להלּחם את־הכּשׂדּים בּאים can only signify, "to contend with the Chaldeans" (against them); cf. Jer 32:5. According to this view, only the Jews can be the subject of בּאים . "They come to make war with the Chaldeans, and to fill them (the houses) with the dead bodies of men, whom I (the Lord) slay in my wrath." The subject is not named, since it is evident from the whole scope of the sentence what is meant. We take the verse as a predication regarding the issues of the conflict - but without a copula; or, as a statement added parenthetically, so that the participle may be rendered, "while they come," or, "get ready, to fight." בּוא , used of the approach of an enemy (cf. Dan 1:1), is here employed with regard to the advance of the Jews to battle against the besiegers of the city. The second infinitival clause, "to fill them," represents the issue of the struggle as contemplated by the Jews, in order to express most strongly its utter fruitlessness; while the relative clauses, "whom I have slain," etc., bring out the reasons for the evil consequences. Substantially, the statement in Jer 33:5 is parallel to that in Jer 33:4, so that we might supply the preposition על ( ועל ): "and concerning those who come to fight," etc. Through the attachment of this second predication to the first by means of the participle, the expression has become obscured. In the last clause, אשׁר is to be connected with על־רעתם .

In view of the destruction of Jerusalem now beginning, the Lord promises, Jer 33:6, "I will apply to it (the city) a bandage (see Jer 30:17) and a remedy," i.e., a bandage which brings healing, "and heal them" (the inhabitants); for, although the suffix in רפאתים might be referred to the houses, yet the following clause shows that it points to the inhabitants. Hitzig takes גּלּיתי in the meaning of גּלל , "I roll to them like a stream," and appeals to Amo 5:24; Isa 48:18; Isa 66:12, where the fulness of prosperity is compared to a stream, and the waves of the sea; but this use of גּלה is as uncertain here as in Jer 11:20. We keep, then, to the well-established sense of revealing, making known (cf. Psa 98:2, where it is parallel with הודיע ), without any reference to the figure of sealed treasure-chambers (Deu 28:12), but with the accessory notion of the unfolding of the prosperity before all nations (Jer 33:9), as in Psa 98:2. עתרת is here to be taken as a noun, "fulness, wealth," from עתר , an Aramaizing form for עשׁר , to be rich (Eze 35:13). שׁלום ואמת does not mean "prosperity and stability," but "peace and truth;" but this is not to be toned down to "true peace," i.e., real, enduring happiness (Nägelsbach). אמת is the truth of God, i.e., His faithfulness in His promises and covenants, as in Psa 85:11-12, where mercy and truth, righteousness and peace, are specified as the gracious benefits with which the Lord blesses His people.

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 permanent happiness, and their being built up - i.e., the firm establishment of their civil prosperity through the secure possession and enjoyment of the good things of the land - as in the beginning, i.e., the time previous to the rending of the state through the falling away of the people into idolatry; cf. Isa 1:26; 1Ki 13:6. For השׁיב את see Jer 32:44.

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 31:34, will form the basis of the new covenant. Regarding the anomalous form לכול for לכל־ rof לכול mro , Hitzig supposes that in the scriptio continua a transcriber wished to keep the two datives לך לעונותיהם separate by inserting the ו . But the form כּוּלּם , Jer 31:34, is equally irregular, except that there the insertion of the ו may be explained in this, or in some similar way.

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 affords joy, delight. שׁם here signifies, not fame, but a name. But the name, as always in Scripture, is the expression of the essential nature; the meaning therefore is, "she will develope into a city over which men will rejoice, whenever her name is mentioned." On the following words, "for praise and for glory," i.e., for a subject of praise, etc., cf. Jer 13:11. לכל־גּויי , "to all," or "among all nations." How far Jerusalem becomes such is shown by the succeeding clauses: "who shall hear...and tremble and quake because of the good," i.e., not from fear "because they are seized with terror through these proofs of the wonderful power of God in contrast with the helplessness of their idols, and through the feeling of their miserable and destitute condition as contrasted with the happiness and prosperity of the people of Israel" (Graf). Against this usual view of the words, it has already been remarked in the Berleburger Bible, that it does not agree with what precedes, viz., with the statement that Jerusalem shall become a name of joy to all nations. Moreover, פּחד and רגז , in the sense of fear and terror, are construed with מפּני or מן ; here, they signify to shake and tremble for joy, like פּחד in Isa 60:5, cf. Hos 3:5, i.e., as it is expressed in the Berleburger Bible, "not with a slavish fear, but with the filial fear of penitents, which will also draw and drive them to the reconciled God in Christ, with holy fear and trembling." Calvin had previously recognised this Messianic idea, and fitly elucidated the words thus: haec duo inter se conjuncta, nempe pavor et tremor, qui nos humiliet coram Deo, et fiducia quae nos erigat, ut audeamus familiariter ad ipsum accedere . אותם may be for אתּם , cf. Jer 1:16; but probably עשׂה is construed with a double accusative, as in Isa 42:16.

The prosperity which the Lord designs to procure for His people, is, Jer 33:10-13, further described in two strophes (Jer 33:10-11 and Jer 33:12-13); in Jer 33:10, Jer 33:11, the joyous life of men. In the land now laid waste, gladness and joy shall once more prevail, and God will be praised for this. The description, "it is desolate," etc., does not imply the burning of Jerusalem, Jer 52:12., but only the desolation which began about the end of the siege. "In this place" means "in this land;" this is apparent from the more detailed statement, "in the cities of Judah and in the streets of Jerusalem." "The voice of gladness," etc., forms the subject of the verb ישּׁמע . On the expression see Jer 7:34; Jer 16:9; Jer 25:10. There is here added: "the voice of those who say, 'Praise the Lord,' " etc. - the usual liturgic formula in thanksgiving to God; cf. 2Ch 5:13; 2Ch 7:3; Ezr 3:11; Psa 106:1. תּודה , praise and thanks in word and deed; see Jer 17:26. On אשׁיב את־שׁבוּת see Jer 32:44. The rendering, "I shall bring back the captives of the land" (here as in Jer 33:7), is both grammatically indefensible, and further, unsuitable: ( a ) inappropriate, on account of כּבראשׁנה , for no previous restoration of captives had taken place; the leading of the people out of Egypt is never represented as a bringing back from captivity. And ( b ) it is grammatically untenable, because restoration to Canaan is expressed either by אל־הארץ הביא , after Deu 30:5; or by השׁיב , with the mention of the place (); cf. Jer 16:15; Jer 24:6; Jer 32:37, etc.

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," is specified by the mention of the several parts of the land, as in Jer 32:44; Jer 17:26. על־ידי מונה , at the hands, i.e., under the guidance, of him who counts them, viz., the shepherd, who counted the sheep when he took them out to the pasture as well as when he brought them back into the fold; cf. Virgil, Ecl . iii. 34.

Constable: Jer 2:1--45:5

II. Prophecies about Judah chs. 2--45

The first series of prophetic announcements, reflections, and incidents that comprise this part of the book deals with Jeremiah's ministry to his own people.⁶⁴ The second main division of the book contains oracles against foreign nations (chs. 46-51).

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 that focus on the hope that lay before the Israelites. To this point in the book the emphasis has been mainly on judgment to come, though we have seen occasional promises of restoration (23:1-8; 24; 29). Here the emphasis changes from negative warnings to repent to positive promises of a glorious future. This section of the book, then, is similar to Isaiah 40-66 and Hosea 1-3, which also contain comforting promises of future blessing.

"At this point in the book of Jeremiah, over half has been the recording of the prophet's message of pluck up and . . . break down' (1:10). It is not surprising, therefore, that such an intense, though relatively unlengthy, concentration of the bright message of build and . . . plant' (1:10) should appear."³⁹¹

"The content of the Book of Consolation repeatedly deals with the relationship between present suffering, further danger, and future salvation."³⁹²

Constable: Jer 32:1--33:26

2. The restoration of Judah and Jerusalem chs. 32-33

The second part of the Book of Consolation (chs. 30-33) is entirely prose material, not mainly poetry as were chapters 30-31. It describes conditions just before the fall of Jerusalem, not conditions quite a while before then (chs. 30-31). And it deals mainly with the future restoration of Judah and Jerusalem, not that of the Northern Kingdom (chs. 30-31).

Constable: Jer 33:1-13

The restoration of Jerusalem and Judah confirmed 33:1-13

33:1 Jeremiah received another message from the Lord while he was still confined in the court of the guard (cf. 32:2).

33:2 The Lord introduced Himself as the Creator and Establisher of the earth (cf. 32:17; Gen. 1). This was appropriate since He would say that He was going to do some things that required great power.

33:3 He commanded Jeremiah, and perhaps the people, to pray to Him with the promise that He would hear him and tell him inaccessible (Heb. besuroth) things that the prophet did not know (cf. Ps. 91:15). The Hebrew word besuroth describes something made inaccessible by fortifying or enclosing it, such as a city (cf. Num. 13:28; Deut. 3:5; 28:52; Ezek. 21:20). The Lord's plans for Israel were inaccessible to most people, but He would unlock some of these secrets and share them with Jeremiah in answer to the prophet's prayer. We must ask the Lord for some things before He will give them to us (cf. Matt. 7:7; James 4:2).

"While God is always ready to answer the cry of the human heart, man must first request assistance."⁴³¹

"In other words, although God can make himself heard, and has already done so in saying this, nevertheless to reveal all that he wants to say, he desires a hearer who is already reaching out to him. This is why prayer is never superfluous to the study of Scripture or the quest for guidance. God is then speaking to an upturned face, not a preoccupied back."⁴³²

We may assume that Jeremiah, and perhaps the faithful remnant, prayed this prayer. What follows is incredible promises concerning the restoration of the nation, its rulers, and its worship leaders.

33:4 The Lord would do something to the city, which at this time was full of houses that the Jerusalemites had demolished to build up the city walls so the Chaldeans could not break through them. They had also used some of the palace wood and stone for this purpose (cf. 22:5).

33:5 The city was also full of Judahite corpses that had died in the siege. Really these people had died because the Lord was fighting against His people. He had not responded to their cries of help because of their wickedness.

33:6 The Lord promised to bring health and healing to the city and to restore His people (cf. 30:17). He would bless them with much peace and truth in the future.

33:7 He would restore the fortunes of both the Northern and Southern Kingdoms and would rebuild these nations as they had been formerly.

33:8 He would cleanse them of their iniquities against Him, and He would pardon their sins and transgressions (cf. 31:34; 50:20; Ezek. 36:25-26).

33:9 Jerusalem would become a city associated with joy, praise, and glory in the thinking of all the world when they heard of all the good things that Yahweh had done for her. The nations would fear and tremble because of all the good and the peace that He would make for her.

33:10-11 Presently desolate Jerusalem and the cities of Judah would experience joy and thank God because He would restore their fortunes as they had been formerly.⁴³³

33:12-13 Judah would again become a quiet and secure place where shepherds would pasture their flocks. This may refer to leaders of people as well as to shepherds of sheep (cf. 23:1-3; Ezek. 34:1-6; Luke 15:3-7; John 10:1-18).⁴³⁴

Introduction / Outline

JFB: Jeremiah (Book Introduction)

JEREMIAH, son of Hilkiah, one of the ordinary priests, dwelling in Anathoth of Benjamin (Jer 1:1), not the Hilkiah the high priest who discovered the book of the law (2Ki 22:8); had he been the same, the designation would have been "the priest", or "the high priest". Besides, his residence at Anathoth shows that he belonged to the line of Abiathar, who was deposed from the high priesthood by Solomon (1Ki 2:26-35), after which the office remained in Zadok's line. Mention occurs of Jeremiah in 2Ch 35:25; 2Ch 36:12, 2Ch 36:21. In 629 B.C. the thirteenth year of King Josiah, while still very young (Jer 1:5), he received his prophetical call in Anathoth (Jer 1:2); and along with Hilkiah the high priest, the prophetess Huldah, and the prophet Zephaniah, he helped forward Josiah's reformation of religion (2Ki. 23:1-25). Among the first charges to him was one that he should go and proclaim God's message in Jerusalem (Jer 2:2). He also took an official tour to announce to the cities of Judah the contents of the book of the law, found in the temple (Jer 11:6) five years after his call to prophesy. On his return to Anathoth, his countrymen, offended at his reproofs, conspired against his life. To escape their persecutions (Jer 11:21), as well as those of his own family (Jer 12:6), he left Anathoth and resided at Jerusalem. During the eighteen years of his ministry in Josiah's reign he was unmolested; also during the three months of Jehoahaz or Shallum's reign (Jer 22:10-12). On Jehoiakim's accession it became evident that Josiah's reformation effected nothing more than a forcible repression of idolatry and the establishment of the worship of God outwardly. The priests, prophets, and people then brought Jeremiah before the authorities, urging that he should be put to death for his denunciations of evil against the city (Jer 26:8-11). The princes, however, especially Ahikam, interposed in his behalf (Jer 26:16, Jer 26:24), but he was put under restraint, or at least deemed it prudent not to appear in public. In the fourth year of Jehoiakim (606 B.C.), he was commanded to write the predictions given orally through him, and to read them to the people. Being "shut up", he could not himself go into the house of the Lord (Jer 36:5); he therefore deputed Baruch, his amanuensis, to read them in public on the fast day. The princes thereupon advised Baruch and Jeremiah to hide themselves from the king's displeasure. Meanwhile they read the roll to the king, who was so enraged that he cut it with a knife and threw it into the fire; at the same time giving orders for the apprehension of the prophet and Baruch. They escaped Jehoiakim's violence, which had already killed the prophet Urijah (Jer 26:20-23). Baruch rewrote the words, with additional prophecies, on another roll (Jer 36:27-32). In the three months' reign of Jehoiachin or Jeconiah, he prophesied the carrying away of the king and the queen mother (Jer 13:18; Jer 22:24-30; compare 2Ki 24:12). In this reign he was imprisoned for a short time by Pashur (Jer. 20:1-18), the chief governor of the Lord's house; but at Zedekiah's accession he was free (Jer 37:4), for the king sent to him to "inquire of the Lord" when Nebuchadnezzar came up against Jerusalem (Jer 21:1-3, &c.; Jer 37:3). The Chaldeans drew off on hearing of the approach of Pharaoh's army (Jer 37:5); but Jeremiah warned the king that the Egyptians would forsake him, and the Chaldeans return and burn up the city (Jer 37:7-8). The princes, irritated at this, made the departure of Jeremiah from the city during the respite a pretext for imprisoning him, on the allegation of his deserting to the Chaldeans (Jer 38:1-5). He would have been left to perish in the dungeon of Malchiah, but for the intercession of Ebed-melech, the Ethiopian (Jer 38:6-13). Zedekiah, though he consulted Jeremiah in secret yet was induced by his princes to leave Jeremiah in prison (Jer 38:14-28) until Jerusalem was taken. Nebuchadnezzar directed his captain, Nebuzar-adan, to give him his freedom, so that he might either go to Babylon or stay with the remnant of his people as he chose. As a true patriot, notwithstanding the forty and a half years during which his country had repaid his services with neglect and persecution, he stayed with Gedaliah, the ruler appointed by Nebuchadnezzar over Judea (Jer 40:6). After the murder of Gedaliah by Ishmael, Johanan, the recognized ruler of the people, in fear of the Chaldeans avenging the murder of Gedaliah, fled with the people to Egypt, and forced Jeremiah and Baruch to accompany him, in spite of the prophet's warning that the people should perish if they went to Egypt, but be preserved by remaining in their land (Jer. 41:1-43:13). At Tahpanhes, a boundary city on the Tanitic or Pelustan branch of the Nile, he prophesied the overthrow of Egypt (Jer 43:8-13). Tradition says he died in Egypt. According to the PSEUDO-EPIPHANIUS, he was stoned at Taphnæ or Tahpanhes. The Jews so venerated him that they believed he would rise from the dead and be the forerunner of Messiah (Mat 16:14).

HAVERNICK observes that the combination of features in Jeremiah's character proves his divine mission; mild, timid, and susceptible of melancholy, yet intrepid in the discharge of his prophetic functions, not sparing the prince any more than the meanest of his subjects--the Spirit of prophecy controlling his natural temper and qualifying him for his hazardous undertaking, without doing violence to his individuality. Zephaniah, Habakkuk, Daniel, and Ezekiel were his contemporaries. The last forms a good contrast to Jeremiah, the Spirit in his case acting on a temperament as strongly marked by firmness as Jeremiah's was by shrinking and delicate sensitiveness. Ezekiel views the nation's sins as opposed to righteousness--Jeremiah, as productive of misery; the former takes the objective, the latter the subjective, view of the evils of the times. Jeremiah's style corresponds to his character: he is peculiarly marked by pathos, and sympathy with the wretched; his Lamentations illustrate this; the whole series of elegies has but one object--to express sorrow for his fallen country; yet the lights and images in which he presents this are so many, that the reader, so far from feeling it monotonous, is charmed with the variety of the plaintive strains throughout. The language is marked by Aramæisms, which probably was the ground of JEROME'S charge that the style is "rustic". LOWTH denies the charge and considers him in portions not inferior to Isaiah. His heaping of phrase on phrase, the repetition of stereotyped forms--and these often three times--are due to his affected feelings and to his desire to intensify the expression of them; he is at times more concise, energetic, and sublime, especially against foreign nations, and in the rhythmical parts.

The principle of the arrangement of his prophecies is hard to ascertain. The order of kings was--Josiah (under whom he prophesied eighteen years), Jehoahaz (three months), Jehoiakim (eleven years), Jeconiah (three months), Zedekiah (eleven years). But his prophecies under Josiah (the first through twentieth chapters) are immediately followed by a portion under Zedekiah (the twenty-first chapter). Again, Jer 24:8-10, as to Zedekiah, comes in the midst of the section as to Jehoahaz, Jehoiakim, and Jeconiah (the twenty-second, twenty-third, twenty-fifth chapters, &c.) So the thirty-fifth and thirty-sixth chapters as to Jehoiakim, follow the twenty-seventh, twenty-eighth, twenty-ninth, thirty-third, thirty-fourth chapters, as to Zedekiah; and the forty-fifth chapter, dated the fourth year of Jehoiakim, comes after predictions as to the Jews who fled to Egypt after the overthrow of Jerusalem. EWALD thinks the present arrangement substantially Jeremiah's own; the various portions are prefaced by the same formula, "The word which came to Jeremiah from the Lord" (Jer 7:1; Jer 11:1; Jer 18:1; Jer 21:1; Jer 25:1; Jer 30:1; Jer 32:1; Jer 34:1, Jer 34:8; Jer 35:1; Jer 40:1; Jer 44:1; compare Jer 14:1; Jer 46:1; Jer 47:1; Jer 49:34). Notes of time mark other divisions more or less historical (Jer 26:1; Jer 27:1; Jer 36:1; Jer 37:1). Two other portions are distinct of themselves (Jer 29:1; Jer 45:1). The second chapter has the shorter introduction which marks the beginning of a strophe; the third chapter seems imperfect, having as the introduction merely "saying" (Jer 3:1, Hebrew). Thus in the poetical parts, there are twenty-three sections divided into strophes of from seven to nine verses, marked some way thus, "The Lord said also unto me". They form five books: I. The Introduction, first chapter II. Reproofs of the Jews, the second through twenty-fourth chapters, made up of seven sections: (1) the second chapter (2) the third through sixth chapters; (3) the seventh through tenth chapters; (4) the eleventh through thirteenth chapters; (5) the fourteenth through seventeenth chapters; (6) the seventeenth through nineteenth and twentieth chapters; (7) the twenty-first through twenty-fourth chapters. III. Review of all nations in two sections: the twenty-fifth and twenty-sixth through forty-ninth chapters, with a historical appendix of three sections, (1) the twenty-sixth chapter; (2) the twenty-seventh chapter; (3) the twenty-eighth and twenty-ninth chapters. IV. Two sections picturing the hopes of brighter times, (1) the thirtieth and thirty-first chapters; (2) the thirty-second and thirty-third chapters; and an historical appendix in three sections: (1) Jer 34:1-7; (2) Jer 34:8-22; (3) Jer. 35:1-19. V. The conclusion, in two sections: (1) Jer 36:2; (2) Jer 45:1-5. Subsequently, in Egypt, he added Jer 46:13-26 to the previous prophecy as to Egypt; also the three sections, the thirty-seventh through thirty-ninth chapters; fortieth through forty-third chapters; and forty-fourth chapter. The fifty-second chapter was probably (see Jer 51:64) an appendix from a later hand, taken from 2Ki 24:18, &c.; 2Ki 25:30. The prophecies against the several foreign nations stand in a different order in the Hebrew from that of the Septuagint; also the prophecies against them in the Hebrew (the forty-sixth through fifty-first chapters) are in the Septuagint placed after Jer 25:14, forming the twenty-sixth and thirty-first chapters; the remainder of the twenty-fifth chapter of the Hebrew is the thirty-second chapter of the Septuagint. Some passages in the Hebrew (Jer 27:19-22; Jer 33:14-26; Jer 39:4-14 Jer 48:45-47) are not found in the Septuagint; the Greek translators must have had a different recension before them; probably an earlier one. The Hebrew is probably the latest and fullest edition from Jeremiah's own hand. See on Jer 25:13. The canonicity of his prophecies is established by quotations of them in the New Testament (see Mat 2:17; Mat 16:14; Heb 8:8-12; on Mat 27:9, see on Introduction to Zechariah); also by the testimony of Ecclesiasticus 49:7, which quotes Jer 1:10; of PHILO, who quotes his word as an "oracle"; and of the list of canonical books in MELITO, ORIGEN, JEROME, and the Talmud.

JFB: Jeremiah (Outline)

• EXPOSTULATION WITH THE JEWS, REMINDING THEM OF THEIR FORMER DEVOTEDNESS, AND GOD'S CONSEQUENT FAVOR, AND A DENUNCIATION OF GOD'S COMING JUDGMENTS FOR THEIR IDOLATRY. (Jer. 2:1-37)
• GOD'S MERCY NOTWITHSTANDING JUDAH'S VILENESS. (Jer. 3:1-25)
• CONTINUATION OF ADDRESS TO THE TEN TRIBES OF ISRAEL. (Jer 4:1-2). THE PROPHET TURNS AGAIN TO JUDAH, TO WHOM HE HAD ORIGINALLY BEEN SENT (Jer. 4:3-31). (Jer. 4:1-31)
• THE CAUSE OF THE JUDGMENTS TO BE INFLICTED IS THE UNIVERSAL CORRUPTION OF THE PEOPLE. (Jer. 5:1-31)
• ZION'S FOES PREPARE WAR AGAINST HER: HER SINS ARE THE CAUSE. (Jer. 6:1-30)
• THE SEVENTH THROUGH NINTH CHAPTERS. DELIVERED IN THE BEGINNING OF JEHOIAKIM'S REIGN, ON THE OCCASION OF SOME PUBLIC FESTIVAL. (Jer. 7:1-34)
• THE JEW'S COMING PUNISHMENT; THEIR UNIVERSAL AND INCURABLE IMPENITENCE. (Jer. 8:1-22) The victorious Babylonians were about to violate the sanctuaries of the dead in search of plunder; for ornaments, treasures, and insignia of royalty were usually buried with kings. Or rather, their purpose was to do the greatest dishonor to the dead (Isa 14:19).
• JEREMIAH'S LAMENTATION FOR THE JEWS' SINS AND CONSEQUENT PUNISHMENT. (Jer. 9:1-26) This verse is more fitly joined to the last chapter, as Jer 9:23 in the Hebrew (compare Isa 22:4; Lam 2:11; Lam 3:48).
• CONTRAST BETWEEN THE IDOLS AND JEHOVAH. THE PROPHET'S LAMENTATION AND PRAYER. (Jer. 10:1-25)
• EPITOME OF THE COVENANT FOUND IN THE TEMPLE IN JOSIAH'S REIGN. JUDAH'S REVOLT FROM IT, AND GOD'S CONSEQUENT WRATH. (Jer. 11:1-23)
• CONTINUATION OF THE SUBJECT AT THE CLOSE OF THE ELEVENTH CHAPTER. (Jer. 12:1-17) (Psa 51:4).
• SYMBOLICAL PROPHECY. (Jer 13:1-7). (Jer. 13:1-27)
• PROPHECIES ON THE OCCASION OF A DROUGHT SENT IN JUDGMENT ON JUDEA. (Jer. 14:1-22) Literally, "That which was the word of Jehovah to Jeremiah concerning the dearth"
• GOD'S REPLY TO JEREMIAH'S INTERCESSORY PRAYER. (Jer. 15:1-21)
• CONTINUATION OF THE PREVIOUS PROPHECY. (Jer. 16:1-21)
• THE JEWS' INVETERATE LOVE OF IDOLATRY. (Jer. 17:1-27) The first of the four clauses relates to the third, the second to the fourth, by alternate parallelism. The sense is: They are as keen after idols as if their propensity was "graven with an iron pen (Job 19:24) on their hearts," or as if it were sanctioned by a law "inscribed with a diamond point" on their altars. The names of their gods used to be written on "the horns of the altars" (Act 17:23). As the clause "on their hearts" refers to their inward propensity, so "on . . . altars," the outward exhibition of it. Others refer "on the horns of . . . altars" to their staining them with the blood of victims, in imitation of the Levitical precept (Exo 29:12; Lev 4:7, Lev 4:18), but "written . . . graven," would thus be inappropriate.
• GOD, AS THE SOLE SOVEREIGN, HAS AN ABSOLUTE RIGHT TO DEAL WITH NATIONS ACCORDING TO THEIR CONDUCT TOWARDS HIM; ILLUSTRATED IN A TANGIBLE FORM BY THE POTTER'S MOULDING OF VESSELS FROM CLAY. (Jer. 18:1-23)
• THE DESOLATION OF THE JEWS FOR THEIR SINS FORETOLD IN THE VALLEY OF HINNOM; THE SYMBOL OF BREAKING A BOTTLE. (Jer 19:1-15)
• JEREMIAH'S INCARCERATION BY PASHUR, THE PRINCIPAL OFFICER OF THE TEMPLE, FOR PROPHESYING WITHIN ITS PRECINCTS; HIS RENEWED PREDICTIONS AGAINST THE CITY, &c., ON HIS LIBERATION. (Jer. 20:1-18)
• ZEDEKIAH CONSULTS JEREMIAH WHAT IS TO BE THE EVENT OF THE WAR: GOD'S ANSWER. (Jer 21:1-14)
• EXHORTATION TO REPENTANCE; JUDGMENT ON SHALLUM, JEHOIAKIM, AND CONIAH. (Jer. 22:1-30)
• THE WICKED RULERS TO BE SUPERSEDED BY THE KING, WHO SHOULD REIGN OVER THE AGAIN UNITED PEOPLES, ISRAEL AND JUDAH. (Jer. 23:1-40)
• THE RESTORATION OF THE CAPTIVES IN BABYLON AND THE DESTRUCTION OF THE REFRACTORY PARTY IN JUDEA AND IN EGYPT, REPRESENTED UNDER THE TYPE OF A BASKET OF GOOD, AND ONE OF BAD, FIGS. (Jer 24:1-10)
• PROPHECY OF THE SEVENTY YEARS CAPTIVITY; AND AFTER THAT THE DESTRUCTION OF BABYLON, AND OF ALL THE NATIONS THAT OPPRESSED THE JEWS. (Jer. 25:1-38)
• JEREMIAH DECLARED WORTHY OF DEATH, BUT BY THE INTERPOSITION OF AHIKAM SAVED; THE SIMILAR CASES OF MICAH AND URIJAH BEING ADDUCED IN THE PROPHET'S FAVOR. (Jer. 26:1-24)
• THE FUTILITY OF RESISTING NEBUCHADNEZZAR ILLUSTRATED TO THE AMBASSADORS OF THE KING, DESIRING TO HAVE THE KING OF JUDAH CONFEDERATE WITH THEM, UNDER THE TYPE OF YOKES. JEREMIAH EXHORTS THEM AND ZEDEKIAH TO YIELD. (Jer. 27:1-22)
• PROPHECIES IMMEDIATELY FOLLOWING THOSE IN THE TWENTY-SEVENTH CHAPTER. HANANIAH BREAKS THE YOKES TO SIGNIFY THAT NEBUCHADNEZZAR'S YOKE SHALL BE BROKEN. JEREMIAH FORETELLS THAT YOKES OF IRON ARE TO SUCCEED THOSE OF WOOD, AND THAT HANANIAH SHALL DIE. (Jer. 28:1-17)
• LETTER OF JEREMIAH TO THE CAPTIVES IN BABYLON, TO COUNTERACT THE ASSURANCES GIVEN BY THE FALSE PROPHETS OF A SPEEDY RESTORATION. (Jer. 29:1-32)
• RESTORATION OF THE JEWS FROM BABYLON AFTER ITS CAPTURE, AND RAISING UP OF MESSIAH. (Jer. 30:1-24)
• CONTINUATION OF THE PROPHECY IN THE THIRTIETH CHAPTER. (Jer. 31:1-40)
• JEREMIAH, IMPRISONED FOR HIS PROPHECY AGAINST JERUSALEM, BUYS A PATRIMONIAL PROPERTY (HIS RELATIVE HANAMEEL'S), IN ORDER TO CERTIFY TO THE JEWS THEIR FUTURE RETURN FROM BABYLON. (Jer 32:1-14)
• PROPHECY OF THE RESTORATION FROM BABYLON, AND OF MESSIAH AS KING AND PRIEST. (Jer. 33:1-26)
• CAPTIVITY OF ZEDEKIAH AND THE PEOPLE FORETOLD FOR THEIR DISOBEDIENCE AND PERFIDY. (Jer. 34:1-22)
• PROPHECY IN THE REIGN OF JEHOIAKIM, WHEN THE CHALDEANS, IN CONJUNCTION WITH THE SYRIANS AND MOABITES, INVADED JUDEA. (Jer. 35:1-19)
• BARUCH WRITES, AND READS PUBLICLY JEREMIAH'S PROPHECIES COLLECTED IN A VOLUME. THE ROLL IS BURNT BY JEHOIAKIM, AND WRITTEN AGAIN BY BARUCH AT JEREMIAH'S DICTATION. (Jer. 36:1-32)
• HISTORICAL SECTIONS, THIRTY-SEVENTH THROUGH FORTY-FOURTH CHAPTERS. THE CHALDEANS RAISE THE SIEGE TO GO AND MEET PHARAOH-HOPHRA. ZEDEKIAH SENDS TO JEREMIAH TO PRAY TO GOD IN BEHALF OF THE JEWS: IN VAIN, JEREMIAH TRIES TO ESCAPE TO HIS NATIVE PLACE, BUT IS ARRESTED. ZEDEKIAH ABATES THE RIGOR OF HIS IMPRISONMENT. (Jer. 37:1-21)
• JEREMIAH PREDICTS THE CAPTURE OF JERUSALEM, FOR WHICH HE IS CAST INTO A DUNGEON, BUT IS TRANSFERRED TO THE PRISON COURT ON THE INTERCESSION OF EBED-MELECH, AND HAS A SECRET INTERVIEW WITH ZEDEKIAH. (Jer. 38:1-28)
• JERUSALEM TAKEN. ZEDEKIAH'S FATE. JEREMIAH CARED FOR. EBED-MELECH ASSURED. (Jer. 39:1-18)
• JEREMIAH IS SET FREE AT RAMAH, AND GOES TO GEDALIAH, TO WHOM THE REMNANT OF JEWS REPAIR. JOHANAN WARNS GEDALIAH OF ISHMAEL'S CONSPIRACY IN VAIN. (Jer. 40:1-16)
• ISHMAEL MURDERS GEDALIAH AND OTHERS, THEN FLEES TO THE AMMONITES. JOHANAN PURSUES HIM, RECOVERS THE CAPTIVES, AND PURPOSES TO FLEE TO EGYPT FOR FEAR OF THE CHALDEANS. (Jer. 41:1-18)
• THE JEWS AND JOHANAN INQUIRE OF GOD, THROUGH JEREMIAH, AS TO GOING TO EGYPT, PROMISING OBEDIENCE TO HIS WILL. THEIR SAFETY ON CONDITION OF STAYING IN JUDEA, AND THEIR DESTRUCTION IN THE EVENT OF GOING TO EGYPT, ARE FORETOLD. THEM HYPOCRISY IN ASKING FOR COUNSEL WHICH THEY MEANT NOT TO FOLLOW, IF CONTRARY TO THEIR OWN DETERMINATION, IS REPROVED. (Jer. 42:1-22)
• THE JEWS CARRY JEREMIAH AND BARUCH INTO EGYPT. JEREMIAH FORETELLS BY A TYPE THE CONQUEST OF EGYPT BY NEBUCHADNEZZAR, AND THE FATE OF THE FUGITIVES. (Jer 43:1-13)
• JEREMIAH REPROVES THE JEWS FOR THEIR IDOLATRY IN EGYPT, AND DENOUNCES GOD'S JUDGMENTS ON THEM AND EGYPT ALIKE. (Jer. 44:1-30)
• JEREMIAH COMFORTS BARUCH. (Jer 45:1-5)
• THE PROPHECIES, FORTY-SIXTH THROUGH FIFTY-SECOND CHAPTERS, REFER TO FOREIGN PEOPLES. (Jer. 46:1-28) General heading of the next six chapters of prophecies concerning the Gentiles; the prophecies are arranged according to nations, not by the dates.
• PROPHECY AGAINST THE PHILISTINES. (Jer 47:1-7) Pharaoh-necho probably smote Gaza on his return after defeating Josiah at Megiddo (2Ch 35:20) [GROTIUS]. Or, Pharaoh-hophra (Jer 37:5, Jer 37:7) is intended: probably on his return from his fruitless attempt to save Jerusalem from the Chaldeans, he smote Gaza in order that his expedition might not be thought altogether in vain [CALVIN] (Amo 1:6-7).
• PROPHECY AGAINST MOAB. (Jer. 48:1-47)
• PREDICTIONS AS TO AMMON, IDUMEA, DAMASCUS, KEDAR, HAZOR, AND ELAM. (Jer. 49:1-39)
• BABYLON'S COMING DOWNFALL; ISRAEL'S REDEMPTION. (Jer. 50:1-46) Compare Isa. 45:1-47:15. But as the time of fulfilment drew nearer, the prophecies are now proportionally more distinct than then.
• CONTINUATION OF THE PROPHECY AGAINST BABYLON BEGUN IN THE FIFTIETH CHAPTER. (Jer. 51:1-64)
• WRITTEN BY SOME OTHER THAN JEREMIAH (PROBABLY EZRA) AS AN HISTORICAL SUPPLEMENT TO THE PREVIOUS PROPHECIES. (Jer. 52:1-34)

TSK: Jeremiah 33 (Chapter Introduction)

Overview

Jer 33:1, God promises to the captivity a gracious return; Jer 33:9, a joyful state; Jer 33:12, a settled government; Jer 33:15, Christ the branch of righteousness; Jer 33:17, a continuance of kingdom and priesthood; Jer 33:19, and a stability of a blessed seed.

Poole: Jeremiah (Book Introduction)

BOOK OF THE PROPHET JEREMIAH

THE ARGUMENT

IT was the great unhappiness of this prophet to be a physician to, but that could not save, a dying state, their disease still prevailing against the remedy; and indeed no wonder that all things were so much out of order, when the book of the law had been wanting above sixty years. He was called to be a teacher in his youth, in the days of good Josiah, being sanctified and ordained by God to his prophetical office from his mother’ s womb, Jer 1:5 in a very evil time, though the people afterward proved much worse upon the death of that good king. He setting himself against the torrent of the corruptions of the times, was always opposed and unkindly treated by his ungrateful countrymen, as also by false prophets, and the priests, princes, and people, who encouraged all their impieties and unrighteousness. At length he threatened their destruction and captivity by the Chaldeans, which he lived to see, but foretells their return after seventy years; all which accordingly came to pass. He doth also, notwithstanding his dreadful threatenings, intermix divers comfortable promises of the Messiah, and the days of the gospel; he denounceth also heavy judgments against the heathens nations that had afflicted God’ s people, both such as were near, and also more remote, as Egypt, the Philistines, Moab, Edomites, Ammonites, Damascus, Kedar, Hazor, Elam, but especially Babylon herself, that is made so great a type of the antichristian Babylon in the New Testament. Upon the murder of Gedaliah, whom the Chaldeans had made governor of Judea, he was forcibly against his will carried into Egypt, where (after he had prophesied from first to last between forty and fifty years) probably he died; some say he was stoned.

Whatever else we hear mentioned of his writings, they are either counterfeit, as the Prophecies of Baruch, &c., or it is likely we have the sum of them in this book, though possibly some of his sermons might have had some enlargements in that roll which, by his appointment, was written by Baruch, Jer 36:2 , &c.

Poole: Jeremiah 33 (Chapter Introduction)

CHAPTER 33

The taking of Jerusalem, carrying away the people, their return, Jer 33:1-8 ; joyful state and settled government, Jer 33:9-14 . Christ the Branch of righteousness: his everlasting kingdom and priesthood; and blessed seed, Jer 33:15-26 .

MHCC: Jeremiah (Book Introduction)

Jeremiah was a priest, a native of Anathoth, in the tribe of Benjamin. He was called to the prophetic office when very young, about seventy years after the death of Isaiah, and exercised it for about forty years with great faithfulness, till the sins of the Jewish nation came to their full measure and destruction followed. The prophecies of Jeremiah do not stand as they were delivered. Blayney has endeavoured to arrange them in more regular order, namely, ch. 1-20; 22; 23; 25; 26; 35; 36; Jer 45:1-5; Jer 24:1-10; 29; 30; 31; 27; 28; Jer 21:1-14; 34; 37; 32; 33; 38; 39; (Jer 39:15-18, Jer 39:1-14.) 40-44; 46-52. The general subject of his prophecies is the idolatry and other sins of the Jews; the judgments by which they were threatened, with references to their future restoration and deliverance, and promises of the Messiah. They are remarkable for plain and faithful reproofs, affectionate expostulations, and awful warnings.

MHCC: Jeremiah 33 (Chapter Introduction)

(Jer 33:1-13) The restoration of the Jews.

(Jer 33:14-26) The Messiah promised; happiness of his times.

Matthew Henry: Jeremiah (Book Introduction)

An Exposition, with Practical Observations, of The Book of the Prophet Jeremiah

The Prophecies of the Old Testament, as the Epistles of the New, are placed rather according to their bulk than their seniority - the longest first, not the oldest. There were several prophets, and writing ones, that were contemporaries with Isaiah, as Micah, or a little before him, as Hosea, and Joel, and Amos, or soon after him, as Habakkuk and Nahum are supposed to have been; and yet the prophecy of Jeremiah, who began many years after Isaiah finished, is placed next to his, because there is so much in it. Where we meet with most of God's word, there let the preference be given; and yet those of less gifts are not to be despised nor excluded. Nothing now occurs to be observed further concerning prophecy in general; but concerning this prophet Jeremiah we may observe, I. That he was betimes a prophet; he began young, and therefore could say, from his own experience, that it is good for a man to bear the yoke in his youth, the yoke both of service and of affliction, Lam 3:27. Jerome observes that Isaiah, who had more years over his head, had his tongue touched with a coal of fire, to purge away his iniquity (Isa 6:7), but that when God touched Jeremiah's mouth, who was yet but young, nothing was said of the purging of his iniquity (Jer 1:9), because, by reason of his tender years, he had not so much sin to answer for. II. That he continued long a prophet, some reckon fifty years, others above forty. He began in the thirteenth year of Josiah, when things went well under that good king, but he continued through all the wicked reigns that followed; for when we set out for the service of God, though the wind may then be fair and favourable, we know not how soon it may turn and be tempestuous. III. That he was a reproving prophet, was sent in God's name to tell Jacob of their sins and to warn them of the judgments of God that were coming upon them; and the critics observe that therefore his style or manner of speaking is more plain and rough, and less polite, than that of Isaiah and some others of the prophets. Those that are sent to discover sin ought to lay aside the enticing words of man's wisdom. Plain-dealing is best when we are dealing with sinners to bring them to repentance. IV. That he was a weeping prophet; so he is commonly called, not only because he penned the Lamentations, but because he was all along a mournful spectator of the sins of his people and of the desolating judgments that were coming upon them. And for this reason, perhaps, those who imagined our Saviour to be one of the prophets thought him of any of them to be most like to Jeremiah (Mat 16:14), because he was a man of sorrows and acquainted with grief. V. That he was a suffering prophet. He was persecuted by his own people more than any of them, as we shall find in the story of this book; for he lived and preached just before the Jews' destruction by the Chaldeans, when their character seems to have been the same as it was just before their destruction by the Romans, when they killed the Lord Jesus, and persecuted his disciples, pleased not God, and were contrary to all men, for wrath had come upon them to the uttermost, 1Th 2:15, 1Th 2:16. The last account we have of him in his history is that the remaining Jews forced him to go down with them into Egypt; whereas the current tradition is, among Jews and Christians, that he suffered martyrdom. Hottinger, out of Elmakin, an Arabic historian, relates that, continuing to prophesy in Egypt against the Egyptians and other nations, he was stoned to death; and that long after, when Alexander entered Egypt, he took up the bones of Jeremiah where they were buried in obscurity, and carried them to Alexandria, and buried them there. The prophecies of this book which we have in the first nineteen chapters seem to be the heads of the sermons he preached in a way of general reproof for sin and denunciation of judgment; afterwards they are more particular and occasional, and mixed with the history of his day, but not placed in due order of time. With the threatenings are intermixed many gracious promises of mercy to the penitent, of the deliverance of the Jews out of their captivity, and some that have a plain reference to the kingdom of the Messiah. Among the Apocryphal writings an epistle is extant said to be written by Jeremiah to the captives in Babylon, warning them against the worship of idols, by exposing the vanity of idols and the folly of idolaters. It is in Baruch, ch. 6. But it is supposed not to be authentic; nor has it, I think, any thing like the life and spirit of Jeremiah's writings. It is also related concerning Jeremiah (2 Macc. 2:4) that, when Jerusalem was destroyed by the Chaldeans, he, by direction from God, took the ark and the altar of incense, and, carrying them to Mount Nebo lodged them in a hollow cave there and stopped the door; but some that followed him, and thought that they had marked the place, could not find it. He blamed them for seeking it, telling them that the place should be unknown till the time that God should gather his people together again. But I know not what credit is to be given to that story, though it is there said to be found in the records. We cannot but be concerned, in the reading of Jeremiah's prophecies, to find that they were so little regarded by the men of that generation; but let us make use of that as a reason why we should regard them the more; for they are written for our learning too, and for warning to us and to our land.

Matthew Henry: Jeremiah 33 (Chapter Introduction)

The scope of this chapter is much the same with that of the foregoing chapter - to confirm the promise of the restoration of the Jews, notwithstanding the present desolations of their country and dispersions of their people. And these promises have, both in type and tendency, a reference as far forward as to the gospel church, to which this second edition of the Jewish church was at length to resign its dignities and privileges. It is here promised, I. That the city shall be rebuilt and re-established " in statu quo - in its former state" (Jer 33:1-6). II. That the captives, having their sins pardoned, shall be restored (Jer 33:7, Jer 33:8). III. That this shall redound very much to the glory of God (Jer 33:9). IV. That the country shall have both joy and plenty (Jer 33:10-14). V. That way shall be made for the coming of the Messiah (Jer 33:15, Jer 33:16). VI. That the house of David, the house of Levi, and the house of Israel, shall flourish again, and be established, and all three in the kingdom of Christ; a gospel ministry and the gospel church shall continue while the world stands (Jer 33:17-26).

Constable: Jeremiah (Book Introduction)

Introduction

Title

The title of this book derives from its writer, the late seventh and early sixth-century Judean prophet Jeremiah. The book occupies the second position in the Latter Prophets section of the Hebrew Bible after Isaiah and before Ezekiel, which accounts for its position in the Septuagint and most modern translations.

The meaning of "Jeremiah" is not clear. It could mean "Yahweh founds or establishes," "Yahweh exalts," "Yahweh throws down," "Yahweh hurls," or "Yahweh loosens (the womb)."

Writer

The composition and structure of Jeremiah, discussed below, have led many scholars to conclude that an editor or editors (redactors) probably put the book in its final form. Many conservatives, however, believe that Jeremiah himself was responsible for the final form, though it is clear that the book went through several revisions before it reached its final canonical form. Jeremiah could even have written the last chapter, which describes events that took place about 25 years after the next latest events, since he would have been approximately 83 years old, assuming he was still alive. Clearly Jeremiah's secretary, Baruch, provided the prophet with much assistance in writing the material and possibly arranging it in its final form (36:17-18; 45:1). Baruch was to Jeremiah what Luke was to Paul: his companion, amanuensis, and biographer. The book bears marks of having been assembled by one person at one time.

"There is no satisfactory reason for doubting that Jeremiah himself was the author of the entire book."¹

The Book of Jeremiah tells us more about the prophet Jeremiah than any other prophetic book reveals about its writer. It is highly biographical and autobiographical.² We know more about his personality than that of any other prophet.

Jeremiah's hometown was Anathoth, a Levitical town in the territory of Benjamin three miles northeast of Jerusalem.³ Jeremiah's father, Hilkiah, was evidently a descendant of Abiathar, a descendant of Eli (1 Sam. 14:3). Thus Jeremiah had ancestral connections to Shiloh, where the tabernacle stood during the judges period of Israel's history (the amphictyony). Jeremiah referred to Shiloh in his Temple Sermon (7:12, 14; 26:6). Abiathar was the sole survivor of King Saul's massacre of the priests at Nob, also only a few miles northeast of Jerusalem (1 Sam. 22:20). Later Solomon exiled Abiathar to Anathoth, where Abiathar had property, because Abiathar had proved unfaithful to David (1 Kings 2:26). Jeremiah's father Hilkiah may have been the high priest who found the book of the Law in the temple during Josiah's reforms (1 Kings 2:26).⁴ Even though Jeremiah came from a priestly family (like Ezekiel and Zechariah), there is no indication that he ever underwent training for the priesthood or functioned as a priest.

Jeremiah's date of birth is a matter of dispute. Most scholars believe he was born about 643 B.C., one year before the end of King Manasseh's reign.⁵ He probably died in Egypt.

"A late, unattested tradition, mentioned by Tertullian, Jerome, and others, claims that the people of Tahpanhes [in Egypt] stoned Jeremiah to death."⁶

His call to the prophetic office came in 627 or 626 B.C. (1:2; 25:3) when he would have been about 20 years old.⁷ His ministry as a prophet may have extended over 40 years.⁸ He evidently exercised his ministry mainly during periods of crisis in Judah's history, though it is impossible to date some of his prophecies. His ministry involved prophesying about Judah and the other ancient Near Eastern nations of his time (1:10).

Judging by Jeremiah's autobiographical remarks and the narrative information about him in this book, his life was a sad one, one long martyrdom. He probably encountered more opposition from more enemies than any other prophet. Much of it stemmed from his message to his own people: unconditional surrender to Babylon.

"No braver or more tragic figure ever trod the stage of Israel's history than the prophet Jeremiah. . . .

"Jeremiah was hated, jeered at, ostracized (e.g., chs. 15:10f., 17; 18:18; 20:10), continually harassed, and more than once almost killed (e.g., chs. 11:18 to 12:6; 26; 36)."⁹

Jeremiah is the only prophet who recorded his own feelings as he ministered, which makes him both very interesting and very helpful to other ministers. Some authorities believe that his greatest contribution to posterity is his personality.

". . . by birth a priest; by grace a prophet; by the trials of life a bulwark for God's truth; by daily spiritual experience one of the greatest exponents of prophetic faith in his unique relation to God; by temperament gentle and timid, yet constantly contending against the forces of sin; and by natural desire a seeker after the love of a companion, his family, friends, and above all, his people--which were all denied him."¹⁰

"He was a weeping prophet to a wayward people."¹¹

There are many similarities between Jeremiah and Hosea. Hosea announced the fall of Samaria, and Jeremiah announced the fall of Jerusalem. Both prophets experienced much personal tragedy. In his ideas as well as in his vocabulary, Jeremiah demonstrates familiarity with Hosea's prophecies. There are also affinities with Job and the Psalter.

There are also remarkable parallels between Jeremiah and the Lord Jesus Christ. No other prophet bears as many striking similarities to the Savior, which makes him the most Christ-like of the prophets. The people of Jesus' day noted these similarities (Matt. 16:14). In both cases Jerusalem was about to fall, the temple would suffer destruction soon, the worship of Yahweh had become a formalistic husk, and there was need for emphasis on individual relationship with God. Both men had a message for Israel and the whole world. Both of them used nature quite extensively for illustrative purposes in their teaching. Both came from a high tradition: Jeremiah from a priestly prophetic heritage and Jesus from a divine royal position. Both were very conscious of their call from God. Both condemned the commercialism of temple worship in their day (7:11: Matt. 21:13). Their enemies charged both of them with political treason. Both experienced persecutions, trials, and imprisonments. Both foretold the destruction of the temple (7:14; Matt. 13:2). Both wept over Jerusalem (9:1; Luke 19:41). Both condemned the priests of their day. Both experienced rejection by members of their own families (12:6; John 1:11). Both were so tenderhearted that some Jewish leaders identified them with the Suffering Servant of Isaiah 53. Both loved Israel deeply. Both were lonely (15:10; Isa. 53:3). And both enjoyed unusually intimate fellowship with God (20:7; John 11:41-42).¹²

"It has often been remarked that Jeremiah's life was finally a failure. He was alone for most of his ministry. It seemed that no one gave any heed to his words. He was dragged off finally to live his last days in exile against his own will. He was a failure as the world judges human achievement. But a more balanced assessment of him would be that his very words of judgment saved Israel's faith from disintegration, and his words of hope finally helped his people to gain hope in God's future for them."¹³

"The character of Jeremiah is also reflected in his writings. His speech is clear and simple, incisive and pithy, and, though generally speaking somewhat diffuse, yet ever rich in thought. If it lacks the lofty strain, the soaring flight of an Isaiah, yet it has beauties of its own. It is distinguished by a wealth of new imagery which is wrought out with great delicacy and deep feeling, and by a versatility that easily adapts itself to the most various objects, and by artistic clearness' (Ewald)."¹⁴

Historical Background

The biblical records of the times in which Jeremiah ministered are 2 Kings 21-25 and 2 Chronicles 33-36. His contemporary prophets were Zephaniah and Habakkuk before the Exile, and Ezekiel and Daniel after it began.

King Manasseh had been Judah's most ungodly king, but toward the end of his life he repented (2 Chron. 33:15-19). He was responsible for many of the evil conditions that marked Judah in Jeremiah's earliest years (cf. 15:4; 2 Kings 23:26). His long life was not a blessing for faithfulness, as his father Hezekiah's had been, but an instrument of chastening for Judah.

King Amon succeeded Manasseh and reigned two years (642-640 B.C.). Rather than perpetuating the repentant attitude that his father had demonstrated, Amon reverted to the policies of Manasseh's earlier reign and rebelled against Yahweh completely. This provoked some of his officials to assassinate him (2 Kings 21:23).

Josiah was eight years old when his father Amon died. He began reigning then and continued on the throne for 31 years (640-609 B.C.). Josiah was one of Judah's best kings and one of the four reforming kings of the Southern Kingdom. He began to seek the Lord when he was 16 years old and began initiating religious reforms when he was 20 (2 Chron. 34:3-7). Jeremiah received his call to minister in the thirteenth year of Josiah when the king was 21, namely, 627 B.C. (1:6). Josiah's reforms were more extensive than those of any of his predecessors. He began the major projects when he was 26. During these years Assyria was declining as a world power and Neo-Babylonia was not yet the dominant empire it soon became. One of Josiah's projects was the repairing of Solomon's temple (v. 5; cf. 12:4-16). During its renovation Hilkiah, the high priest and possibly Jeremiah's father, discovered the Mosaic Law, which had been lost for a long time (cf. 2 Kings 22:8). This discovery spurred a return to the system of worship that the Book of Deuteronomy specified (2 Kings 23). Josiah also did much to clear the land of idolatry, sacred prostitution, child sacrifice, and pagan altars not only in Judah but also in some formerly Israelite territory. He also reinstituted the Passover. Unfortunately for Judah, Josiah felt compelled to travel to Megiddo to try and block Pharaoh Necho II from advancing north to assist the Assyrians in resisting the westward expanding Babylonians. Josiah died at Megiddo in 609 B.C. at the age of 39. His death was a tragic loss for Judah.

Some of Jeremiah's prophecies date from Josiah's reign.¹⁵ Zephaniah also ministered in Judah during the reign of Josiah as did the prophetess Huldah (2 Kings 22:14-20).

Three of Josiah's sons and one of his grandsons ruled Judah after his death. The first of these, though he was the second son, was Jehoahaz who ruled for only three months in 609 B.C. The Judean people favored Jehoahaz, but Pharaoh Necho, who by slaying Josiah gained control over Judah, found him uncooperative. Therefore, Pharaoh deported Jehoahaz to Egypt as a prisoner where he died (22:10-12). God gave Jeremiah a few prophecies during this king's brief reign.

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Jehoahaz's older brother Jehoiakim succeeded him on Judah's throne, thanks to Pharaoh Necho. He reigned for 11 years (609-598 B.C.). Jehoiakim was a weak king who changed allegiances between Egypt and Babylon whenever he thought a change might be to Judah's advantage. During his tenure Prince Nebuchadnezzar of Babylon defeated the allied Egyptian and Assyrian forces at Carchemish thus establishing Babylonian supremacy in the ancient Near East (605 B.C.). Shortly thereafter King Nebuchadnezzar, as he had become, invaded Palestine, conquered some cities, and took some of the nobles, including Daniel, as exiles to Babylon (Dan. 1:1-3). Jehoiakim refused to follow Jeremiah's counsel to submit to the Babylonians. Instead he showed his contempt for the prophet by burning his prophecies (ch. 36). Jeremiah despised this king for his wickedness (22:18-19; 26:20-23; 36). Jehoiakim rebelled against Babylon in 601 B.C., so the Babylonians deposed him and took him to Babylon (2 Chron. 36:6). Later they allowed him to return to Jerusalem where he died in 561 B.C. (cf. 22:19). Several of Jeremiah's prophecies apparently date from Jehoiakim's reign. Habakkuk probably also ministered at this time, as the content of his book suggests.

Jehoiakim's son Jehoiachin succeeded his father but only reigned for three months (598-597 B.C.). During that time Nebuchadnezzar attacked Jerusalem and carried off a large portion of the city's population (in 597 B.C.). The king was evil, and Jeremiah predicted that none of his sons would rule over the nation (22:30). He ended his days in Babylon enjoying the favor of the Babylonian king Evilmerodach (52:31-34).

Zedekiah was the third son of Josiah to rule Judah, and he too ruled under Nebuchadnezzar's sovereignty (597-586 B.C.). The Babylonian monarch summoned Zedekiah to Babylon in 593 B.C. (51:59), but he rebelled against Nebuchadnezzar by making a treaty with Pharaoh Hophra (589-570 B.C.) under pressure from Judean nationalists (chs. 37-38). This resulted in the final siege of Jerusalem in 588 and its fall two years later in 586 B.C. (ch. 39).¹⁶ The Babylonians took Zedekiah captive to Riblah in Syria where they slew his sons and put out his eyes. He died later in Babylon. Since Jeremiah advocated surrender to the Babylonians, Nebuchadnezzar allowed him to choose where he wanted to live when Jerusalem fell, and the prophet elected to stay where he was.

Shortly after he defeated Zedekiah, Nebuchadnezzar set up a pro-Babylonian Judean named Gedaliah as his governor (40:5-6). But a group of Jewish nationalists under Ishmael's leadership assassinated Gedaliah within the year (586 B.C.; 41:2). This ill-advised act resulted in the rebels having to flee to Egypt for safety from Nebuchadnezzar. They forced Jeremiah to accompany them against his will (chs. 42-43). There the prophet evidently spent the remaining years of his life and produced his final prophecies.¹⁷

Important Dates for Jeremiah
Years	Events	References
643	Probable date of Jeremiah's birth
640	Josiah becomes king of Judah at age 8	2 Chron. 34:1
628	Josiah begins his reforms	2 Chron. 34:3
627	Jeremiah begins his ministry	Jer. 1:2; 25:3
626	Nabopolassar founds the Neo-Babylonian Empire
622	The book of the Law discovered in the temple	2 Chron. 34:8, 14
612	The fall of Nineveh, Assyria's capitol
609	Josiah killed in battle by Egyptians at Megiddo	2 Chron. 35:20-25
	Jehoahaz reigns over Judah for 3 months	2 Chron. 36:1-3
	Jehoiakim made king of Judah by Pharaoh Necho	2 Chron. 36:4
605	Nebuchadnezzar defeats the Egyptians at Carchemish	Jer. 46:2
	The first deportation of exiles (including Daniel) to Babylon	Dan. 1:1-7
604	Jehoiakim burns Jeremiah's first scroll	Jer. 36
601	Jehoiakim rebels against Babylon	2 Kings 24:1
598	Jehoiakim is deposed and dies	2 Chron. 36:3
	Jehioachin reigns over Judah for 3 months	2 Kings 24:8
597	The second deportation of exiles (including Jehoiachin) to Babylon	2 Kings 24:12-16
	Zedekiah made king of Judah by Nebuchadnezzar	2 Kings 24:17
593	Zedekiah summoned to Babylon	Jer. 51:59
588	Zedekiah is besieged in Jerusalem for treachery	Jer. 52:3-4
586	Fall of Jerusalem	Jer. 39
	Gedaliah appointed governor of Judah by Nebuchadnezzar	Jer. 40:5-6
	Gedaliah assassinated by Ishmael	Jer. 41:2
	Judean refugees flee to Egypt taking Jeremiah with them	Jer. 42-43
581	The third deportation of exiles to Babylon	Jer. 52:30
568	Nebuchadnezzar invades Egypt	Jer. 43:8-13; 46:13-26
561	Jehoiachin released from prison in Babylon	Jer. 52:31-34
539	Fall of Babylon to Cyrus the Persian	Dan. 5:30
538	Cyrus issues his decree allowing the Jews to return to Palestine	Ezra 1:1-4

Date

As has already been pointed out, Jeremiah gave the prophecies and composed the narratives that constitute this book at various times during his long ministry. The date at which the book reached the state in which it is today is debatable. Most scholars believe that editors continued to add and rearrange the material long after Jeremiah's day. However, the tradition that Jeremiah was responsible for the book is old and has encouraged conservative scholars to view it as the product of the prophet himself or perhaps his scribe Baruch. If Jeremiah was the final editor of the work, as well as its writer, he completed this editorial task after his last historical reference and before his death. The last historical reference is Jehoiachin's release from captivity in Babylon (561 B.C.; 52:31-34). We do not know when Jeremiah died, but if he was born about 643 B.C., he probably did not live much beyond 560 B.C. Some scholars believe Jeremiah wrote this account himself and or that Baruch provided it. Others believe the writer of the Book of Kings added it to the collections of Jeremiah's writings.¹⁸ One writer speculated that the final canonical form of the book was in circulation not later than 520 B.C.¹⁹ Another believed it was available shortly after Jeremiah's death, which he guessed was about 586 B.C.²⁰

Audience

Jeremiah ministered to the people of Judah during the last days of the monarchy and the early part of the captivity. Almost all of his ministry took place in Jerusalem. He spoke to kings, priests, and prophets, as well as the ordinary citizens, and he delivered oracles against foreign nations.

"The book of Jeremiah and the book of Lamentations show how God looks at a culture which knew Him and deliberately turned away."²¹

Purpose

Jeremiah's purpose was to call his hearers to repentance in view of God's judgment on Judah, which would come soon from an army from the north (chs. 2-45). Judgment was coming because God's people had forsaken Yahweh and had given themselves to idolatry. Jeremiah spoke more about repentance than any other prophet. He also assured his audience that God had a future for Israel and Judah (chs. 30-33). Once it became clear that the people would not repent, he advocated submission to Babylon to minimize the destruction that was inevitable. As God's prophetic spokesman, he also uttered oracles against the nations that opposed God's chosen people (chs. 46-51).

"The theme of this prophet consists largely in a stern warning to Judah to turn from idolatry and sin to avoid the catastrophe of exile."²²

Theological Emphases

The Book of Jeremiah is not theologically organized in the sense that it develops a certain theological emphasis as it unfolds, as Isaiah does. Rather it presents certain theological truths in greater or lesser degree throughout its 52 chapters. The dominant theological emphases are as follows.

The prophet paid more attention to God and the Israelites than to any other subjects of revelation. His appreciation for God as the Lord of all creation is noteworthy. In contrast to Isaiah, Micah, Zechariah, and Daniel, Jeremiah did not reveal much about the coming Messiah, though he did record some significant messianic predictions. A coming revealer would outshine the ark of the covenant (3:14-17), and the fulfillment of the Davidic Covenant promises would come (33:14-26).

Regarding the Israelites, Jeremiah stressed the fact that immorality always accompanies idolatry. Israel's present problems were the result of her past and present apostasy. The priests, Jeremiah asserted, were primarily responsible for the degeneration of worship from spiritual to merely formal, though several false prophets also misled the people. The Judahites could not escape going into captivity because they refused to repent. Therefore, they needed to accept the inevitable and not resist the Babylonians. Jerusalem and Judah would suffer destruction, the Davidic kings would not rule (for some time), and the Israelites would lose their land (temporarily). But there would be a return from exile (25:11; 29:10). Israel had hope of a glorious future in view of God's faithfulness to His promises (32:1-15). In the distant future, Israel would return in penitence to the Lord (32:37-40). Messiah would rule over her (23:5-8).

". . . Jeremiah placed an enormous emphasis on the sins and misdeeds of Israel. . . .

"The evil deeds in which Israel was involved were of two broad classes--the worship of false gods, and the perpetration of personal and social sins of an ethical and moral kind."²³

"The theology of the book of Jeremiah may be summarized as follows: God's judgment would fall on Judah because she had broken His covenant."²⁴

The nations were God's agents in executing His will, particularly Nebuchadnezzar (27:6). But Babylon would fall (chs. 50-51). The nations, as well as Israel, needed to demonstrate righteousness (chs. 46-51). God had a concern for the nations as well as for His people (29:1-14). In the distant future, the remnant of the nations would enjoy blessing from the Lord (3:17; 16:19).

There is also a strong emphasis on the biblical covenants in Jeremiah, particularly the Mosaic and New Covenants. Jeremiah viewed Israel as the chosen people of God adopted by Him for a special relationship with Himself and for a special purpose in the world. The Mosaic Covenant was pure grace, and Yahweh had made it with a redeemed people. It involved promises from God and responsibilities for the Israelites that required trust, obedience, and holiness. Obedience would result in blessing from God, and disobedience would yield divine cursing. The prophet knew the Mosaic Law and compared the conduct of the people to what it required.²⁵ Jeremiah anticipated the appearing of the promised Davidic Messiah and the fulfillment of the kingdom promises that God had made to David. He also predicted that God would make a new covenant with the Israelites sometime in the future that would involve new provisions and conditions for living (31:31-34). It would replace the old Mosaic Covenant and would feature personal relationship with God to an extent never experienced before.

"Probably the outstanding emphasis in Jeremiah's ministry was the priority of the spiritual over everything else. He saw how secondary the temporal features of Judah's faith were. . . .

"The lasting value of Jeremiah's book lies not only in the allusions (between forty and fifty of them) in the NT (over half are in Revelation) but also in its being a wonderful handbook for learning the art of having fellowship with God."²⁶

Composition

The present canonical form of the book was probably the result of a long and complex process of collection. The Book of Psalms also underwent compilation in a similar fashion over many years. The compilation is not chronological, but it did occur in stages.

"Precisely how the final form of the prophecy arose is unknown."²⁷

In some cases key words link units of material together. There is also some grouping of subject matter according to genre within the larger sections of the book.²⁸

The attempt to identify the original sources of material in Bible books is a worthy subject of study, but the purpose of these notes is to expound the text.²⁹ The book itself indicates that King Jehoiakim destroyed some of Jeremiah's earlier written prophecies and that Baruch rewrote them and added more to form another collection (ch. 36). This information explains to some extent the anthological structure of the book and suggests that Jeremiah, Baruch, and perhaps others added even more prophecies as time passed and that the final product is what we have.

"It is clear that the book assumed its present form either very late in the prophet's lifetime, or more probably after his death."³⁰

Genre

About half of Jeremiah is poetry and half prose. But poetry and prose appear side by side in many sections of the book; several literary units contain both forms of composition.

Scholars have identified three types of literature (genre) in Jeremiah: poetic sayings or oracles (so-called Type A material), prose narratives that are largely biographical and historical (so-called Type B material), and prose speeches or discourses (so-called Type C material).³¹

Several generations of scholars have held that the poetic oracles toward the first part of the book represent Jeremiah's original sayings, and the historical and biographical narratives that follow were the product of Baruch, Jeremiah's scribe. This view, while a common one, contains serious problems, and many competent authorities have pointed out the inconsistencies of this position. I mention it here because it is a common view, not because I accept it. I do not.

Structure

Like most other prophetic books of the Old Testament, Jeremiah is a collection of oracles and other materials. It is an anthology of Jeremiah's speeches and writings, really an anthology of anthologies. It is not like a novel that one may read from start to finish discovering that it unfolds in a logical fashion as it goes.

"No commentator, ancient or modern, has seriously posited a chronological arrangement of its prophecies."³²

This book, even more than most of the other prophetic books, strikes the western mind initially as not following any consistently logical order, especially within the body of the book. The difficulty that students of Jeremiah have had in discovering its underlying plan is clear from the fact that commentators have offered so many different outlines of it.³³

"When we come to inquire whether any principles of arrangement can be observed in the book of Jeremiah, we have to admit that any consistent principles escape us."³⁴

". . . it is often difficult to see why certain passages occur at precisely the point where they do occur."³⁵

Distinctive Features

In addition to the lack of a clear organizing plan, Jeremiah is quite repetitive. The repetition is for emphasis, no doubt, and many very similar passages occur two and even three times.

The last chapter is unique because someone must have written it long after the rest of the book. The options are that Jeremiah or Baruch wrote it or that some other writer added it later. There is no way to tell for sure who wrote it or when, but it's purpose seems clear enough. It provides hope at the end of a record of discouraging circumstances.

The biographical and autobiographical sections of the book are also distinctive. No other prophet wrote as much about himself and his experiences as Jeremiah did, and no other prophet let us into his head and his heart as much as he did by sharing how he thought and felt.

Jeremiah used object lessons to communicate spiritual truth more than the other prophets. He made his prophecies concrete and vivid by this means. He did not delight to paint word pictures as much as Isaiah did, but he did acts and spoke of real situations far more than that earlier prophet did.

Text

The history of the textual transmission of Jeremiah is unusual. The Septuagint (Greek) translation, made in the third and second centuries B.C. in Alexandria, Egypt, is about one-eighth shorter than the Masoretic Text (the Hebrew text formalized in the fifth century A.D. that is the basis for the modern Hebrew Bible and our English translations). In addition to its being shorter, the arrangement of material in the book is in a different order in several places. The Septuagint version of Jeremiah differs from the Hebrew more widely than is true of any other Old Testament book. There are omissions, additions, transpositions, alterations, and substitutions.³⁶

Probably the Septuagint translators worked from a different version of Jeremiah than the one that was the basis for the Masoretic Text.³⁷ The Septuagint was the Bible of most of the early Christians, especially those who lived outside Palestine. Which version is more reliable, the shorter one that they used (and quoted in the New Testament) or the longer one that we have? Most conservative scholars believe that the Masoretic Text has a solid history and is more reliable than the Septuagint. The differences between these two versions are not significant in terms of theology. We do not have contradictions between what the New Testament writers quoted as being from Jeremiah and what we read in our English translations of Jeremiah.³⁸

Message³⁹

The reader of Jeremiah must have a knowledge of the times in which this prophet lived and ministered to appreciate the message of this book. This is more important for understanding Jeremiah than it is for understanding any other prophetic book.

Jeremiah lived in days of darkness and disaster. He ministered about a century after Isaiah had finished prophesying. The Northern Kingdom was no more; it had ceased to exist with the Assyrian invasion of 722 B.C. Only the Southern Kingdom of Judah remained.

Two strong nations greatly affected life in Judah when Jeremiah began his ministry: Egypt on the southwest, and Assyria on the northeast. Judah was the jelly in this sandwich and found herself pressed on both sides. Instead of looking to God for their security, the people looked either to Egypt or to Assyria. There were two parties in Jeremiah's day: the pro-Egyptian party and the pro-Assyrian party. Each vied with the other trying to gain supporters for alliances with their particular favorite superpower, trying to outwit their opponents and trick their enemy.

The internal condition of Judah was the result of 52 years of rule by the apostate King Manasseh who reacted to godly King Hezekiah's trust in Yahweh.

Manasseh, and King Amon who ruled after him for two years, set up pagan altars all over Judah. These kings encouraged idolatry of every sort, even in the Jerusalem temple. The people departed farther and farther from the Lord. It was a condition very much like the one in North America today.

The next king was Josiah. Josiah tried to turn the people back to the Lord, but his reforms were more external than internal. The people just did not want to submit to Yahweh. They had gone their own way for so long that they viewed following the Mosaic Law as a step backward rather than forward. Jeremiah began to minister during Josiah's reign. Unfortunately Josiah died prematurely, so his reforms did not last very long or have much effect.

The four kings who followed Josiah, the last four in Judah's history, were all weak men who lacked spiritual conviction. They just played politics and tried to win Judah's security through political intrigue and alliances. Three of these sad rulers were sons of Josiah: Jehoahaz, Jehoiakim, and Zedekiah. The fourth was Josiah's grandson, Jehoiachin, the son of Jehoiakim. The last of these kings was Zedekiah, the most spineless of them all. He was a chameleon, a double-minded man who was unstable in all his ways. Jeremiah ministered during the reigns of these four kings until Jerusalem fell to the Babylonians in 586 B.C., and he ministered beyond that from Egypt.

Throughout Jeremiah's entire ministry he was never blessed to see the people of Judah turn back to God. Repentance was one of his greatest pleas, but the kings, priests, false prophets, and ordinary citizens did not return to the Lord. He did not check the deterioration of his nation. He was very unpopular in his day because he was always preaching to the people to do the opposite of what they wanted to do. Even after the fall of the nation the Judahites proved unresponsive to his preaching. There was no encouraging revival in his day, as there was in Isaiah's day with the appearance of King Hezekiah. Things just kept going from bad to worse.

The meaning of "Jeremiah" is not clear. It could mean "Yahweh founds or establishes," "Yahweh exalts," "Yahweh throws down," "Yahweh hurls," or "Yahweh loosens." All of these meanings reflect aspects of Jeremiah's ministry as a prophet. He announced that Yahweh founds or establishes those who trust in Him rather than trusting in other people or nations. He announced that Yahweh eventually exalts those whom He has chosen and that He throws down and humbles those who disregard Him. He also announced that Yahweh hurls into captivity people who depart from Him and loosens from their captivity those whom He has disciplined.

Just as God had foreordained Jeremiah to his ministry (1:5), so He had foreordained Israel to a royal priestly ministry on the earth (Exod. 19:5-6). Just as Jeremiah felt inadequate for his ministry (1:6), so Israel was inadequate to fulfill her calling without divine enablement. And just as Jeremiah received divine enablement for his ministry (1:7-8), so Israel received divine enablement for hers.

What was true for Jeremiah on the personal level and for Israel on the national level is also true for Christians on the personal level and for the church on the corporate level.

The Book of Jeremiah also reveals more about the person of the prophet than any other prophetic book. Jeremiah shared his life with His Lord, and the Lord shared the record of Jeremiah's life with the reader. Four things characterized Jeremiah: his simplicity, his sensitivity, his strength, and his spirituality.

We see the first indication of Jeremiah's simplicity in his response to the Lord's call when he was a teenager. He realized that he was an inadequate child (1:7). He never lost that sense of inadequacy. He was poor in spirit in that he sensed his own personal lack of resources to carry out the task God had given him (cf. Matt. 5:3).

We see his sensitivity in the way he shrunk from his work. He confessed to his Lord how much he disliked having to proclaim messages of judgment to the people he loved. He felt the pain of the prophecies he delivered. He mourned over the fate of his hardhearted and stubborn fellow Judahites (cf. Matt. 5:4).

We see Jeremiah's strength in his willingness to stand alone against the popular opinions and opinion makers of his day. He always delivered the whole message that God had given him to proclaim, and he never stopped speaking what God told him to say. He was persecuted for the sake of righteousness (cf. Matt. 5:10). His contemporaries reviled him, persecuted him, and said all kinds of evil things against him falsely (Matt. 5:11). Nevertheless through it all Jeremiah followed God faithfully, and undoubtedly his reward in heaven will be great (Matt. 5:12).

No prophet in the Old Testament was more like our Lord Jesus Christ than Jeremiah. He faithfully represented the true King of Israel, Yahweh, when the Judahites rejected His authority and neglected His grace. He was God's representative on the earth when people were acting like there was no Sovereign in heaven. God knew him and chose him before his birth, equipped him by giving him His word, led him to practice a simple and solitary lifestyle, strengthened him to love his people, enabled him to oppose the apostasy of his day, and preserved his life until his work was done.

One of the great values of the Book of Jeremiah is that it reveals how God behaves when His people fail Him and depart from Him.

When His people fail Him and depart from Him, God judges their sin. As Isaiah emphasizes the salvation of God, Jeremiah stresses the judgment of God. God enabled Jeremiah to see what the Judahites did not see, namely that all the bad things that were happening to them were divine discipline on them for their apostasy. The people interpreted these calamities as the result of their failure to continue worshipping the Queen of Heaven and their other pagan idols (44:18). Jeremiah saw that sin leads to death. He came to appreciate the devastating effects of sin. Ever since the Fall Satan has been convincing people that they can sin with impunity. Jeremiah shows that the sin of God's people will find us out, and when it does there is a terrible price to pay.

Jeremiah also reveals how human sin causes great suffering for God. It breaks His heart when His people sin. Not only did God explain to Jeremiah how sin hurt Him, but Jeremiah reflected God's pain over sin with his own tears and terror at the prospect of the fall of Jerusalem and its attending horrors. We see God's attitude toward the people in the prophet's attitude.

Jeremiah also reveals that there is life beyond sin, there is victory over sin. In the prophet's life we see how God blessed him and preserved His faithful servant in the midst of what we might compare to the bombing of the World Trade Center in New York City. In Jeremiah's messages to Judah, Israel, and the nations we see how bright the distant future is beyond the present judgment for sin. God's plans for humankind are plans for blessing ultimately. Judgment is His immediate response to sin, but blessing is His ultimate purpose. The politicians in Jeremiah's day blamed the nation's troubles on the nations around them. Jeremiah blamed them on the internal condition of Judah herself.

We need voices and lives like Jeremiah's today calling people to recognize the fact that all ruin and loss and national decay are due to forgetting God who lifts up or breaks down according to how we relate to Him. Though Jeremiah lived 2, 600 years ago, his voice continues to challenge us today. We appear to be ministering in a context very similar to Jeremiah's. The study of his life and ministry encourages and motivates us to remain faithful. He enables us to understand what Christ-like ministry in such a context looks like.

What is the message of Jeremiah? Jeremiah teaches us that God's judgment falls when people break His covenant. There are constant references to Judah's covenant unfaithfulness to her sovereign suzerain. Judgment is inevitable unless there is repentance. But when there is repentance, God is rich in mercy. One of Jeremiah's favorite words was shub, meaning "return." God and he held out the possibility of return and release from judgment as long as possible. However, as with Pharaoh, repentance is not always possible when one resists Yahweh continually (cf. Heb. 6:4-6). It was not possible eventually for Judah.

There are at least three abiding lessons of this book.

Sin brings destruction. No policy can outmaneuver God. National rebellion is national ruin. Sin brings with it its own destruction and retribution.

Sin wounds the heart of God. He weeps over the doom of a city and its people. He does not delight in bringing devastation and ruin, and neither should His servants.

The ultimate victory is with God. He made again the vessel that He destroyed because of its flaws. The stump of David will sprout. Though the last Davidic king died in exile, God promised that another Davidic King would emerge (23:5; 30:9). There is hope of a new covenant and enabling grace that will replace the old covenant that no one could keep (31:31-34).

Constable: Jeremiah (Outline)

Outline

I. Introduction ch. 1

A. The introduction of Jeremiah 1:1-3

B. The call of Jeremiah 1:4-19

1. The promise of divine enablement 1:4-10

2. Two confirming visions 1:11-19

II. Prophecies about Judah chs. 2-45

A. Warnings of judgment on Judah and Jerusalem chs. 2-25

1. Warnings of coming punishment because of Judah's guilt chs. 2-6

2. Warnings about apostasy and its consequences chs. 7-10

3. Warnings in view of present conditions 11:1-15:9

4. Warnings in view of Judah's hardheartedness 15:10-25:38

B. Controversies concerning false prophets chs. 26-29

1. Conflict with the people ch. 26

2. Conflict with the false prophets in Jerusalem chs. 27-28

3. Conflict with the false prophets in exile ch. 29

C. The Book of Consolation chs. 30-33

1. The restoration of all Israel chs. 30-31

2. The restoration of Judah and Jerusalem chs. 32-33

D. Incidents surrounding the fall of Jerusalem chs. 34-45

1. Incidents before the fall of Jerusalem chs. 34-36

2. Incidents during the fall of Jerusalem chs. 37-39

3. Incidents after the fall of Jerusalem chs. 40-45

III. Prophecies about the nations chs. 46-51

A. The oracle against Egypt ch. 46

B. The oracle against the Philistines ch. 47

C. The oracle against Moab ch. 48

D. The oracle against Ammon 49:1-6

E. The oracle against Edom 49:7-22

F. The oracle against Damascus 49:23-27

G. The oracle against the Arab tribes 49:28-33

H. The oracle against Elam 49:34-39

I. The oracle against Babylon chs. 50-51

IV. Conclusion ch. 52.

A. The fall of Jerusalem and the capture of Zedekiah 52:1-16

B. The sacking of the temple 52:17-23

C. The numbers deported to Babylon 52:24-30

D. The release of Jehoiachin from prison 52:31-34

Constable: Jeremiah

Jeremiah

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Copyright 2003 by Thomas L. Constable

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Haydock: Jeremiah (Book Introduction)

THE PROPHECY OF JEREMIAS.

INTRODUCTION.

Jeremias was a priest, a native of Anathoth, a priestly city, in the tribe of Benjamin, and was sanctified from his mother's womb to be a prophet of God; which office he began to execute when he was yet a child in age. He was in his whole life, according to the signification of his name, great before the Lord, and a special figure of Jesus Christ, in the persecutions he underwent for discharging his duty, in his charity for his persecutors, and in the violent death he suffered at their hands; it being an ancient tradition of the Hebrews, that he was stoned to death by the remnant of the Jews who had retired into Egypt, (Challoner) at Taphnes. His style is plaintive, (Worthington) like that of Simonides, (Calmet) and not so noble as that of Isaias and Osee. (St. Jerome) --- He was the prophet of the Gentiles, as well as of the Jews, predicting many things which befell both, and particularly the liberation of the latter, the year of the world 3485, after the seventy years' captivity, dating from the year of the world 3415, (Calmet) or 3398, the 4th of Joakim. (Usher) (Chap. xxv.) (Haydock) --- He began to prophesy when he was very young, the year of the world 3375, in the 13th year of Josias, (Calmet) before that prince had brought his reformation to any great perfection. (Haydock)

Gill: Jeremiah (Book Introduction)

INTRODUCTION TO JEREMIAH

The title of the book in the Vulgate Latin version is, "the Prophecy of Jeremiah"; in the Syriac and Arabic versions, "the Prophecy of the Prophet Jeremiah". According to a tradition of the Jews ^a, this book stands the first of the Prophets, the order of which is, Jeremiah, Ezekiel, Isaiah, and the twelve. Kimchi makes mention of it in a preface to his comment on this book; and Dr. Lightfoot from hence concludes, that this is the reason why a passage in Zechariah is cited under the name of Jeremy, Mat 27:9, because he standing first in the volume of the Prophets gave name to the whole; just as the book of Psalms, being the first of the Hagiographa, they are called the Psalms from it, Luk 24:44. The name of the writer of this book, Jeremiah, signifies, "the Lord shall exalt", or "be exalted"; or, "exalting the Lord"; being composed of ירם, "he shall exalt", and יה, "Jehovah", according to Hillerus ^b. Though others ^c take it to be a composition of יה, and ירמה, "the Lord shall cast down"; as he did his enemies, and also himself, he being greatly afflicted; and which suits with the argument of his book, foretelling the casting away of the people of the Jews. His style of writing, according to the opinion of Jerom ^d, is more rustic than that of Isaiah and some other prophets, and which he attributes to his being born and brought up in a country village; and Abarbinel to his age, being a child when he began to prophesy. The duration of his prophesying was forty years and upwards. He began to prophesy in the thirteenth year of Josiah's reign; in 3375 A.M. or before the era of Christ 629, according both to Bishop Usher ^e and Mr. Whiston ^f, and the Universal History ^g; and according to Mr. Bedford ^h 627. If any credit can be given to Epiphanius ⁱ, or to the writer that bears his name, he was stoned to death by the people at Taphnas in Egypt, and was buried where Pharaoh dwelt. Abulpharagius, an Arabic writer ^k, says, that he went to Egypt, where some of the Jews took him and put him into a well, and afterwards took him out and stoned him, so that he died, and he was buried in Egypt; and was from thence removed by Alexander, in his time, to Alexandria, and buried there. And both Tertullian ^l and Jerom ^m affirm that he was stoned by the people. This prophecy contains several discourses delivered to the people of the Jews; charging them with many sins they were guilty of; exhorting them to repentance; threatening them with the destruction of their city and temple, and with captivity in Babylon; and comforting the saints, not only with a promise of deliverance from thence, but of spiritual redemption by the Messiah. And it also has in it several predictions of judgments upon other nations; and gives a particular account of the destruction of Jerusalem, and of the carrying of the Jews captive into Babylon; which he lived to see, as the fulfilment of his prophecies.

Gill: Jeremiah 33 (Chapter Introduction)

INTRODUCTION TO JEREMIAH 33

This chapter is a continuation of prophecies of spiritual blessings on the church of Christ in Gospel times, of which the return of the Jews from captivity, and the benefits following on that, were types. The place where Jeremiah had this prophecy communicated to him, the prison, Jer 33:1; the author of it, Jehovah, who describes himself, Jer 33:2; encourages the prophet to pray unto him, promising an answer, and a discovery of great and hidden things, Jer 33:3; not so much concerning the destruction of the city, and the rebuilding it, Jer 33:4; as spiritual blessings to the church, signified by it; such as a healthful state and condition through Christ, the sun of righteousness, arising with healing in his wings, and a revelation of abundance of peace and truth by him, Jer 33:6; a release of captives, and a rebuilding of the church, Jer 33:7; free and full forgiveness of all sins, Jer 33:8; the church a praise in the whole earth; much joy in it, and glory to God by it, Jer 33:9; spiritual pastors or shepherds feeding their flocks, and taking very diligent care of them, Jer 33:12; a promise of the Messiah as a righteous Branch; as the Saviour and safeguard of his people; and as the Lord their righteousness, Jer 33:14; an assurance of the continuance of the kingly and priestly offices in him, whereby the covenant of God with David and the Levites would be for ever secured, Jer 33:17; and the chapter is concluded with a promise of the perseverance of the saints and people of God; which is represented as certain as the covenant with day and night, and as the ordinances of heaven and earth, in opposition to a suggestion to the contrary, Jer 33:23.