Jeremiah 33.

Matthew Henry

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).

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.

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.

17. Three of God's covenants, that of royalty with David and his seed, that of the priesthood with Aaron and his seed, and that of Peculiarity with Abraham and his seed, seemed to be all broken and lost while the captivity lasted; but it is here promised that, notwithstanding that interruption and discontinuance for a time, they shall all three take place again, and the true intents and meaning of them all shall be abundantly answered in the New Testament blessings, typified by those conferred on the Jews after their return out of captivity.
I. The covenant of royalty shall be secured and the promises of it shall have their full accomplishment in the kingdom of Christ, the Son of David, Jer 33:17. The throne of Israel was overturned in the captivity; the crown had fallen from their head; there was not a man to sit on the throne of Israel; Jeconiah was written childless. After their return the house of David made a figure again; but it in the Messiah that this promise is performed that David shall never want a man to sit on the throne of Israel, and that David shall have always a son to reign upon his throne. For as long as the man Christ Jesus sits on the right hand of the throne of God, rules the world, and rules it for the good of the church, to which he is a quickening head, and glorified head over all things, as long as he is King upon the holy hill of Zion, David does not want a successor, nor is the covenant with him broken. When the first-begotten was brought into the world it was declared concerning him, The Lord God shall give him the throne of his father David and he shall reign over the house of Jacob for ever, Luk 1:32, Luk 1:33. For the confirmation of this it is promised, 1. That the covenant with David shall be as firm as the ordinances of heaven, to the stability of which that of God's promise is compared, Jer 31:35, Jer 31:36. There is a covenant of nature, by which the common course of providence is settled and on which it is founded, here called a covenant of the day and the night (Jer 33:20, Jer 33:25), because this is one of the articles of it, That there shall be day and night in their season, according to the distinction put between them in the creation, when God divided between the light and the darkness, and established their mutual succession, and a government to each, that the sun should rule by day and the moon and stars by night (Gen 1:4, Gen 1:5, Gen 1:16), which establishment was renewed after the flood (Gen 8:22), and has continued ever since, Psa 19:2. The morning and the evening have both of them their regular outgoings (Psa 65:8); the day-spring knows its place, knows its time, and keeps both, so do the shadows of the evening; and, while the world stands, this course shall not be altered, this covenant shall not be broken. The ordinances of heaven and earth (of this communication between heaven and earth, the dominion of these ordinances of heaven upon the earth), which God has appointed (Jer 33:25; compare Job 38:33), shall never be disappointed. Thus firm shall the covenant of redemption be with the Redeemer - God's servant, but David our King, Jer 33:21. This intimates that Christ shall have a church on earth to the world's end; he shall see a seed in which he shall prolong his days till time and day shall be no more. Christ's kingdom is an everlasting kingdom; and when the end cometh, and not till then, it shall be delivered up to God, even the Father. But it intimates that the condition of it in this world shall be intermixed and counterchanged, prosperity and adversity succeeding each other, as light and darkness, day and night. But this is plainly taught us, that, as sure as we may be that, though the sun will set tonight, it will rise again tomorrow morning, whether we live to see it or no, so sure we may be that, though the kingdom of the Redeemer in the world may for a time be clouded and eclipsed by corruptions and persecutions, yet it will shine forth again, and recover its lustre, in the time appointed. 2. That the seed of David shall be as numerous as the host of heaven, that is, the spiritual seed of the Messiah, that shall be born to him by the efficacy of his gospel and his Spirit working with it. From the womb of the morning he shall have the dew of their youth, to be his willing people, Psa 110:3. Christ's seed are not, as David's were, his successors, but his subjects; yet the day is coming when they also shall reign with him (Jer 33:22): As the host of heaven cannot be numbered, so will I multiply the seed of David, so that there shall be no danger of the kingdom's being extinct, or extirpated, for want of heirs. The children are numerous; and, if children, then heirs.
II. The covenant of priesthood shall be secured, and the promises of that also shall have their full accomplishment. This seemed likewise to be forgotten during the captivity, when there was no altar, no temple service, for the priests to attend upon; but this also shall revive. It did so; immediately upon their coming back to Jerusalem there were priests and Levites ready to offer burnt-offerings and to do sacrifice continually (Ezr 3:2, Ezr 3:3), as is here promised, Jer 33:18. But that priesthood soon grew corrupt; the covenant of Levi was profaned (as appears Mal 2:8), and in the destruction of Jerusalem by the Romans it came to a final period. We must therefore look elsewhere for the performance of this word, that the covenant with the Levites, the priests, God's ministers, shall be as firm, and last as long, as the covenant with the day and the night. And we find it abundantly performed, 1. In the priesthood of Christ, which supersedes that of Aaron, and is the substance of that shadow. While that great high priest of our profession is always appearing in the presence of God for us, presenting the virtue of his blood by which he made atonement in the incense of his intercession, it may truly be said that the Levites do not want a man before God to offer continually, Heb 7:3, Heb 7:17. He is a priest for ever. The covenant of the priesthood is called a covenant of peace (Num 25:12), of life and peace, Mal 2:5. Now we are sure that this covenant is not broken, nor in the least weakened, while Jesus Christ is himself our life and our peace. This covenant of priesthood is here again and again joined with that of royalty, for Christ is a priest upon his throne, as Melchizedek. 2. In a settled gospel ministry. While there are faithful ministers to preside in religious assemblies, and to offer up the spiritual sacrifices of prayer and praise, the priests, the Levites, do not want successors, and such as have obtained a more excellent ministry. The apostle makes those that preach the gospel to come in the room of those that served at the altar, Co1 9:13, Co1 9:14. 3. In all true believers, who are a holy priesthood, a royal priesthood (Pe1 2:5, Pe1 2:9), who are made to our God kings and priests (Rev 1:6); they offer up spiritual sacrifices, acceptable to God, and themselves, in the first place, living sacrifices. Of these Levites this promise must be understood (Jer 33:22), that they shall be as numerous as the sand of the sea, the same that is promised concerning Israel in general (Gen 22:17); for all God's spiritual Israel are spiritual priests, Rev 5:9, Rev 5:10; Rev 7:9, Rev 7:15.
III. The covenant of peculiarity likewise shall be secured and the promises of that covenant shall have their full accomplishment in the gospel Israel. Observe, 1. How this covenant was looked upon as broken during the captivity, Jer 33:24. God asks the prophet, "Hast though not heard, and dost thou not consider, what this people have spoken?" either the enemies of Israel, who triumphed in the extirpation of a people that had made such a noise in the world, or the unbelieving Israelites themselves, "this people among whom thou dwellest;" they have broken covenant with God, and then quarrel with him as if he had not dealt faithfully with them. The two families which the Lord hath chosen, Israel and Judah, whereas they were but one when he chose them, he hath even cast them off. "Thus have they despised my people, that is, despised the privilege of being my people as if it were a privilege of no value at all." The neighbouring nations despised them as now no more a nation, but the ruins of a nation, and looked upon all their honour as laid in the dust; but, 2. See how firm the covenant stands notwithstanding, as firm as that with day and night; sooner will God suffer day and night to cease then he will cast away the seed of Jacob. This cannot refer to the seed of Jacob according to the flesh, for they are cast away, but to the Christian church, in which all these promises were to be lodged, as appears by the apostle's discourse, Rom 11:1, etc. Christ is that seed of David that is to be perpetual dictator to the seed of Abraham, Isaac, and Jacob; and, as this people shall never want such a king, so this king shall never want such a people. Christianity shall continue in the dominion of Christ, and the subjection of Christians to him, till day and night come to an end. And, as a pledge of this, that promise is again repeated, I will cause their captivity to return; and, having brought them back, I will have mercy on them. To whom this promise refers appears Gal 6:16, where all that walk according to the gospel rule are made to be the Israel of God, on whom peace and mercy shall be.

John Gill

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.

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:

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.

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.

(p) "munita", Vatablus, Paganinus, Montanus; "fortia", Tigurine version. (q) "abstrusa", Junius & Tremellius, Piscator; "recondita", so some in Vatablus.

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.

(r) "ad aggeres et vastitatem", Tigurine version; "in missilia catapultaria, et in gladium", Junius & Tremellius; "ad catapultas, et ad gladium", so some in Calvin.

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.''

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.

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.

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, Jo1 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.

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.

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:

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, Sol 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.

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.

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", Ti2 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.

(s) "Bisque die numerant, alter pecus, alter et haedos". Virgil.

14. Behold, the days come, saith the Lord,.... Or, "are coming" (t); future times are respected; yet such as would quickly come; five or six hundred years more, and then would be fulfilled what is after promised. This is ushered in with a "behold", as being a matter of importance, and deserving attention, and even as calling for admiration. This is the principal of the great and mighty things the Lord promised to show to the prophet, Jer 33:3; even the coming of the Messiah, and what concerns his person and office:

that I will perform that good thing which I have promised unto the house of Israel and to the house of Judah; or, "that good word" (u); that gracious word concerning Christ and salvation by him; that mercy promised to the fathers; that good thing that came out of Nazareth: the good Shepherd that laid down his life for the sheep, preferable to the shepherds before spoken of: or rather, "that best word" (w); the positive used for the superlative, as frequent in the Hebrew language. Many good words or promises are made before, concerning the spiritual welfare and prosperity of the church; but this is the best of all; this is the better thing provided for saints under the Gospel dispensation, and promised to them, who are meant by the houses of Judah and Israel; for these phrases, as the Jews themselves allow, show that the words belong to the times of the Messiah; and which God, that is true and cannot lie, and who is faithful, that has promised, and is able to perform, will do.

(t) "venientes", Montanus, Schmidt. (u) "verbum bonum", V. L. Pagninus, Montanus, Cocceius. (w) "Verbum optimum", Junius & Tremellius, Piscator, Schmidt.

15. In those days, and at that time,.... In those very selfsame days before spoken of; in those days to come, and which were hastening on; in the fulness of time, agreed on between Jehovah and his Son; the appointed, fixed, determined time:

will I cause the Branch of righteousness to grow up unto David; not Zerubbabel, but the Messiah; who is not only a branch of David's family, and therefore said to grow up unto him, being of his seed, his son, and offspring; but a Branch of righteousness, or a righteous Branch; perfectly righteous in himself, and the author of righteousness unto others; which cannot be said of Zerubbabel, or of any other branch springing from David but the Messiah; and of him the Targum interprets it, paraphrasing it thus,

"the Messiah of righteousness;''

and Kimchi's note is,

"this is the King Messiah;''

and so it is by other Jewish writers (x) interpreted of him:

and he shall execute judgment and righteousness in the land; judgment upon the blind Pharisees given up to judicial blindness and hardness of heart; and upon the world, and the prince of it, who was cast out by him; and though he came not at first to judge the world and all the individuals of it, as he will do at his second coming; yet all judgment, rule, and government of his church, is committed to him by his Father; and he is on the throne to order and establish it with judgment, and to overrule all things for the good of it, and his own and his Father's glory: and he has "wrought" out an everlasting "righteousness", agreeably to law and justice, for the justification of his people; for which reason he and they have the name in Jer 33:16.

(x) Abarbinel, Mashmiah Jeshuah, fol. 40. 2.

16. In those days shall Judah be saved,.... The elect of God among the Jews; and all such who are Jews inwardly, who truly believe in Christ, and confess his name, and praise him, and give him the glory or salvation. Judah signifies one that confesses or praises the Lord; such shall be saved from sin, Satan, the law, wrath, hell, and damnation, by the Branch of righteousness, the Messiah; who was raised up and sent to be a Saviour; came into the world for this purpose; has obtained salvation for his people; is the Captain and author of it; nor is it in any other; hence his name is called Jesus; and this salvation is to be had from him at all times; as in those days in which it was first wrought out, so throughout the whole Gospel dispensation: for "now is the day of salvation", Co2 6:2; and indeed this is to be understood, not as exclusive of the Old Testament dispensation, when believers were saved by the same Lord Jesus as we are; only this is expressive of the impetration of this salvation by the incarnate Saviour; and of the more clear discovery and revelation of it; and of the application of it to a greater number of persons; and which is sure to all the spiritual seed of Christ, whether Jews or Gentiles, who "shall be saved" with an everlasting salvation: it is not said they "may" be saved, but they "shall" be saved; not may be saved if they will; or, however, this is not left on such a precarious footing; but they are made willing to be saved by Christ in the day of his power, yea, they are already saved:

and Jerusalem shall dwell safely; the inhabitants of it; such who are come to Mount Zion, the city of the living God, the heavenly Jerusalem; these being saved by Christ, are in the utmost safety; they have nothing to fear from the justice of God, that is satisfied; nor from the law, that is fulfilled; nor from their enemies, they are conquered and destroyed; God is pacified towards them; is the God of peace with them; and they have peace with him, and enjoy great serenity and tranquillity of mind; and must needs dwell safely, since Jehovah is around them as the mountains around Jerusalem; Christ is their strong hold, into which they run and are safe; the Holy Spirit within them is greater and mightier than their enemies in the world; angels encamp about them, and salvation is walls and bulwarks to them:

and this is the name wherewith she shall be called, the Lord our righteousness; the same with the Messiah's name, Jer 23:6; he is Jehovah; and he is our righteousness; the author of it, by his obedience, sufferings, and death; and which becomes ours by being wrought out for us, bestowed on us, imputed and applied to us. The Targum renders it here, as in the other place,

"this is the name wherewith they shall call him;''

and so the Vulgate Latin version; but this is contrary to the Hebrew text, which has "her", and not "him". R. Joseph Kimchi reads it, "and this who calls her is the Lord our righteousness"; which is followed by some Christian writers (y). Some interpret it, who calls her by his Gospel to the salvation promised and performed; others, who calls her to dwell safely; others render it, "this is the name with which he the Lord shall call him, for her", for the sake of the church, the Lord our righteousness (z); but David Kimchi and Ben Melech take the sense to be this,

"the holy blessed God shall call Jerusalem the Lord our righteousness;''

and certain it is that this is the name imposed on the church here meant, as Hephzibah and Beulah, in Isa 62:4; and why may she not be as well called "Jehovah Tzidhenu", the Lord our righteousness, as "Jehovah Shammah", the Lord is there? Eze 48:35. She is called "Jehovah", not as deified by him, but as united to him; and our "righteousness", as justified by him. Christ and his church are one, as head and members are; and therefore are called by the same name: hence the church is called Christ, Co1 12:12; they are in a marriage relation; Christ is the husband, and the church is his spouse; and as husband and wife bear the same name, so do Christ and his church; moreover, not only Christ is made righteousness to his people, but they are made the righteousness of God in him; his righteousness is put upon them, and imputed to them, so that they are righteous as he is righteous, Co1 1:30.

(y) "et iste qui vocabit eam est Dominus nostra justitia", Pagninus, Montanus, Vatablus; "hic est ille qui vocabit eam, ad se, Jehova justitia nostra", Gussetius. (z) "Et hoc est nomen quo vocabit eum ille, Jehovah nostra justitia". So some in Vatablus.

17. For thus saith the Lord,.... Confirming the above promise concerning the Messiah; giving a reason why his coming may be expected; and why the salvation, justification, and final perseverance of his church and people, are certain things, and to be depended upon:

David shall never want a man to sit upon the throne of the house of Israel; or, "there shall not be cut off unto David a man" (a); and this is not to be understood of the temporal kingdom of David, which has been at an end long ago: Jeconiah, that was carried captive into Babylon, was written childless, and left no issue; and Zerubbabel, the only one of David's seed that made any figure after the captivity, was not a king; this is only true of the man Christ Jesus, of the seed of David, and is his son, to whom has been given the throne of his father David; and who reigns over the house of Jacob for ever; and of whose kingdom there is no end, Luk 1:32; and as long as he is King of saints, which will be for ever, David will not want a man to sit upon his throne. David's earthly kingdom was but a typical and shadowy one; a type of Christ's spiritual kingdom, which has succeeded it, and in which Christ is David's son and successor, and whose kingdom is an everlasting kingdom.

(a) "non exscindetur Davidi vir", Junius & Tremellius, Piscator, Schmidt.

18. Neither shall the priests the Levites want a man before me,.... The Levitical priesthood has been abolished long ago; that was typical of Christ's priesthood, and is succeeded by it; who is a priest for ever after the order of Melchizedek; and who, having offered up himself a sacrifice here on earth for his people, ever appears in heaven, in the presence of God, on their behalf, making intercession for them; and as long as he continues to do so, which will be always, a man shall not be wanting before the Lord:

to offer burnt offerings, and to kindle meat offerings, and to do sacrifice continually; that is, to present that sacrifice before him, and plead the efficacy and virtue of it with him, which was typified by all those sacrifices, and has superseded them, being much better than they. Some understand this of a continuance of Gospel ministers unto the end of the world, who succeeded the priests and Levites; but as they are never called priests and Levites in the New Testament; nor were they properly the successors of the priests and Levites; rather it may be applied unto all believers now, who are priests unto God, and offer up spiritual sacrifices acceptable to God through Christ; but the first sense is best.

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

saying; as follows:

20. Thus saith the Lord, if you can break my covenant of the day,

and my covenant of the night,.... The same with the ordinances of the sun, moon, and stars, Jer 31:35; the original constitution and law of nature, settled from the beginning of the world, and observed ever since, in the constant revolution of day and night; and which was formed into a covenant and promise to Noah, after the deluge, that day and night should not cease, as long as the earth remained, Gen 8:22; and which has never been, nor can be, broken and made void: so

that there should not be day and night in their season; or turn; continually succeeding each other: this, as it would not be attempted, so could never be effected by any mortals, if it were.

21. Then may also my covenant be broken with David my servant,.... A type of the Messiah, with whom the covenant of grace is made, stands fast, and will never be broken; see Psa 89:3; for, as the other is impossible, the breaking of the covenant with day and night, or hindering the certain rotation of them; so likewise as impossible is the breaking of the covenant with David concerning the perpetuity of his kingdom in the Messiah:

that he should not have a son to reign upon his throne; which he has in Christ, and ever will have; for he shall reign for ever and ever:

and with the Levites my priests, my ministers; of the line of Phinehas, to whom an everlasting priesthood was promised, and which has been fulfilled in Christ, who has an unchangeable priesthood; a priesthood that will never pass from him, and go to another; see Num 25:13, Heb 7:24.

22. As the host of heaven cannot be numbered, neither the sand of the sea measured,.... As the stars of heaven are innumerable, and the sand of the sea immeasurable:

so will I multiply the seed of David my servant; the Messiah; the son and antitype of David; and who is often called by his name; and as the son of David is the servant of the Lord, his spiritual seed are meant, which shall endure for ever; and in Gospel times, especially in the latter part of them, shall be very numerous; see Psa 89:29;

and the Levites that minister unto me; meaning the same as before; not ministers of the Gospel, for they never were, or will be, so numerous as here expressed; but true believers in Christ, who are all priests unto God, and minister in holy things, offering up the spiritual sacrifices of prayer and praise through Christ: these Levites are the same with the seed of David, or Christ, in whom the kingdom and the priesthood are united.

23. Moreover the word of the Lord came unto Jeremiah,.... Upon the same subject, concerning the continuance of David's seed; with a refutation of a calumny uttered against the Lord about the rejection of them:

saying; as follows:

24. Considerest thou not what this people have spoken,.... The words are directed to the prophet by an interrogation, if he had not considered in his mind what he heard the people say; not the Chaldeans, with whom the prophet was not; but the unbelieving Jews, either the profane part of them, who had a wicked view in it, to accuse God, and discourage the godly; or the weaker sort of the good people, indulging unbelief and despondency:

saying, the two families which the Lord had chosen, he hath even cast them off? the kingdom and the priesthood, as Jarchi; the family of David and the family of Aaron, as Kimchi and Ben Melech; the, one with respect to the kingdom, and the other with respect to the priesthood; so Abarbinel, which seems right: though some interpret it of the kingdoms of Israel and Judah; and others of the two tribes of Judah and Benjamin; but since the covenant with David, and with the priests, are before spoken of, and the seed of David afterwards, it seems rather to regard the two houses of David and Aaron, which the Lord chose for the kingdom and priesthood to continue in; but by the captivity of the royal family, and of the priests in Babylon, just now about to take place, it was suggested that both were cast off by the Lord, and that there would be no more kings out of the one, nor priests out of the other:

thus they have despised my people: as being rejected of God, whom he would never more regard or restore to their former condition in church and state; so giving them up for lost, that they would be no more a nation and church, having kings to reign over them, or priests to minister for them:

that they should be no more a nation before them; either before their kings and priests, or in the sight of those persons who spoke the words before related.

25. Thus saith the Lord,.... In answer to the above calumny:

if my covenant be not with day and night; that is, if it should not stand; if it should be broken; or there should be no longer a succession of day and night:

and if I have not appointed the ordinances of heaven and earth; concerning the course of the sun, moon, and stars, and the influence of the heavenly bodies; and concerning the fruits of the earth, the seasons of the year, seedtime and harvest, summer and winter; if these are not settled and fixed, and do not appear according to appointment and promise.

26. Then will I cast away the seed of Jacob, and David my servant,.... R. Jonah thinks that Jacob is put instead of Aaron, because of the two families of David and Aaron before mentioned; but in this latter part of the chapter no mention is made of priests at all; and by the "seed" is meant one and the same, the spiritual seed of Christ, the antitypical David, and servant of the Lord; and which are no other than the seed of Jacob, over whom the Messiah reigns; or the spiritual Israel of God, whether Jews or Gentiles, and whom the Lord never casts away, so as to perish; but they shall all be saved in the Lord with an everlasting salvation: See Gill on Jer 31:37; and even the seed of Jacob, and of David, who was of Jacob, in the line of Judah, shall not be in such sense rejected:

so that I will not take any of his seed to be rulers over the seed of Abraham, Isaac, and Jacob; that is, any of the seed of David taken literally; from whom the Lord has taken one, or raised up one of his seed, even the Messiah, to be a ruler over all the spiritual seed of Abraham, Isaac, and Jacob; or of all that tread in their steps: but inasmuch as by the seed of Jacob and David may be meant the spiritual seed of Christ, by rulers taken from them may be intended spiritual rulers and governors of the church, or ministers of the Gospel:

for I will cause their captivity to return, and have mercy on them; not only their captivity from Babylon, and so the family of David restored and continued till the Messiah should spring out of it; but the spiritual captivity of the Israel of God, of which the other was a type, and would be brought about by the Messiah; who in his love and pity should redeem them, as he has, from sin, Satan, law, hell, and death.

Next: Jeremiah Chapter 34

JFB

PROPHECY OF THE RESTORATION FROM BABYLON, AND OF MESSIAH AS KING AND PRIEST. (Jer. 33:1-26)

shut up-- (Jer 32:2-3; Ti2 2:9). Though Jeremiah was shut up in bondage, the word of God was "not bound."

2. maker thereof--rather, "the doer of it," namely, that which Jeremiah is about to prophesy, the restoration of Israel, an act which is thought now impossible, but which the Almighty will effect.

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

Lord . . . his name-- (Exo 3:14-15).

3. Call . . . I will answer-- (Jer 29:12; Psa 91:15). Jeremiah, as the representative of the people of God, is urged by God to pray for that which God has determined to grant; namely, the restoration. God's promises are not to slacken, but to quicken the prayers of His people (Psa 132:13, Psa 132:17; Isa 62:6-7).

mighty things--Hebrew, "inaccessible things," that is, incredible, hard to man's understanding [MAURER], namely, the restoration of the Jews, an event despaired of. "Hidden," or "recondite" [PISCATOR].

thou knowest not--Yet God had revealed those things to Jeremiah, but the unbelief of the people in rejecting the grace of God had caused him to forget God's promise, as though the case of the people admitted of no remedy.

4. houses . . . thrown down by the mounts--namely, by the missiles cast from the besiegers' mounds (Jer 32:24); "and by the sword" follows properly, as, after missiles had prepared the way, the foe next advanced to close quarters "with the sword."

5. They--the Jews; the defenders of the "houses" (Jer 33:4), "come forward to fight with the Chaldeans," who burst into the city through the "thrown-down houses," but all the effect that they produce "is, to fill them (the houses) with their own "dead bodies."

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

cure--literally, the long linen bandage employed in dressing wounds.

truth--that is, stability; I will bring forth for them abundant and permanent peace, that is, prosperity.

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

as at the first-- (Isa 1:26).

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

all their iniquity . . . all their iniquities--both the principle of sin within, and its outward manifestations in acts. The repetition is in order that the Jews may consider how great is the grace of God in not merely pardoning (as to the punishment), but also cleansing them (as to the pollution of guilt); not merely one iniquity, but all (Mic 7:18).

9. it--the city.

a name . . . a praise-- (Jer 13:11; Isa 62:7).

them--the inhabitants of Jerusalem.

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

10. ye say . . . desolate-- (Jer 32:43).

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

Praise the Lord, &c.--the words of Psa 136:1, which were actually used by the Jews at their restoration (Ezr 3:11).

sacrifice of praise-- (Psa 107:22; Psa 116:17). This shall continue when all other sacrifices shall be at an end.

12. habitation of shepherds . . . flocks--in contrast to Jer 33:10, "without man . . . inhabitant . . . without beast" (Jer 32:43; compare Jer 31:24; Jer 50:19; Isa 65:10).

13. pass . . . under . . . hands of him that telleth them--Shepherds, in sending forth and bringing back their sheep to the folds, count them by striking each as it passes with a rod, implying the shepherd's provident care that not one should be lost (Lev 27:32; Mic 7:14; compare Joh 10:28-29; Joh 17:12).

14. perform--"I will make to rise"; God's promise having for a time seemed to "lie" dead and abortive [CALVIN].

15. Repeated from Jer 23:5.

the land--the Holy Land: Israel and Judah (Jer 23:6).

16. Jerusalem--In Jer 23:6, instead of this, it is "Israel." "The name" in the Hebrew has here to be supplied from that passage; and for "he" (Messiah, the antitypical "Israel"), the antecedent there (Isa 49:3), we have "she" here, that is, Jerusalem. She is called by the same name as Messiah, "The Lord Our Righteousness," by virtue of the mystical oneness between her (as the literal representative of the spiritual Church) and her Lord and Husband. Thus, whatever belongs to the Head belongs also to the members (Eph 5:30, Eph 5:32). Hence, the Church is called "Christ" (Rom 16:7; Co1 12:12). The Church hereby professes to draw all her righteousness from Christ (Isa 45:24-25). It is for the sake of Jerusalem, literal and spiritual, that God the Father gives this name (Jehovah, Tsidkenu, "The Lord our Righteousness") to Christ.

17. The promises of perpetuity of the throne of David fulfilled in Messiah, the son of David (Sa2 7:16; Kg1 2:4; Psa 89:4, Psa 89:29, Psa 89:36; compare Luk 1:32-33).

18–19. Messiah's literal priesthood (Heb 7:17, Heb 7:21, Heb 7:24-28), and His followers' spiritual priesthood and sacrifices (Jer 33:11; Rom 12:1; Rom 15:16; Pe1 2:5, Pe1 2:9; Rev 1:6), shall never cease, according to the covenant with Levi, broken by the priests, but fulfilled by Messiah (Num 25:12-13; Mal 2:4-5, Mal 2:8).

20–21. covenant of the day--that is, covenant with the day: answering to "covenant with David" (Jer 33:21, also Jer 33:25, "with day"; compare Jer 31:35-36; Lev 26:42; Psa 89:34, Psa 89:37).

22–23. (Gen 15:5; Gen 22:17). The blessing there promised belonged to all the tribes; here it is restricted to the family of David and the tribe of Levi, because it was on these that the welfare of the whole people rested. When the kingdom and priesthood flourish in the person of Messiah, the whole nation shall temporally and spiritually prosper.

24. this people--certain of the Jews, especially those who spoke with Jeremiah in the court of the prison (Jer 32:12; Jer 38:1).

the two families--Judah and Israel.

before them--in their judgment. They suppose that I have utterly cast off Israel so as to he no more a nation. The expression, "My people," of itself, shows God has not cast off Israel for ever.

25. (Jer 31:35-36; Gen 8:22; Psa 74:16-17). I who have established the laws of nature am the same God who has made a covenant with the Church.

26. Isaac-- (Psa 105:9; Amo 7:9, Amo 7:16).

The prophecy (Jer 34:1-7) as to Zedekiah is an amplification of that in Jer 32:1-5, in consequence of which Jeremiah was then shut up in the court of the prison. The prophecy (Jer 34:8-22) refers to the Jews, who, afraid of the capture of the city, had, in obedience to the law, granted freedom to their servants at the end of seven years, but on the intermission of the siege forced them back into bondage.

Next: Jeremiah Chapter 34