Jeremiah 33

CHAPTER XXXIII

In this chapter the prophet predicts a restoration of Israel

and Judah to the favour of God, attended with such glorious

circumstances as shall astonish all the world, 1-9.

Their prosperity from that period is then described by a

beautiful enumeration of circumstances, 10-13.

Thus leads to the promise of the Messiah, the grand subject of

the prophetical writings, and the happiness and stability which

the children of Israel shall enjoy under his government;

promises which, in so far as they respect the great body of the

Jews, remain still to be fulfilled, 14-26.

NOTES ON CHAP. XXXIII

Verse 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, &c., 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.

Verse 2. Thus saith the Lord the Maker thereof] 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.

Verse 3. Call unto me, 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.

Verse 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.

Verse 6. Behold I will bring it health and cure] 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.

Verse 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.

Verse 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.

Verse 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.

Verse 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.

Verse 12. A habitation of shepherds] See on Jer 31:12.

Verse 14. Behold the days come] See Jer 52:5; 31:31.

That good thing which I have promised] By my prophets: for those

who have predicted the captivity have also foretold its

conclusion, though not in such express terms as Jeremiah did. See

Ho 1:10, &c.; Ho 2:15, &c.; Ho 6:11, &c.; Am 9:14, &c.,

and Jer 3:12, &c. The

end of the captivity has been foretold by Micah, Mic 7:9, &c.;

Zephaniah, Zep 3:10, &c.; and by Jeremiah,

Jer 16:15; 23:3; 29:10; 32:37. The

Targum explains verses 14, 15, and 16 of the Messiah.

Verse 16. And this is the name wherewith she shall be called,

The Lord our Righteousness.] See what has been said on Jer 23:6,

(See Clarke on Jer 23:6,)

which is generally supposed to be a strictly parallel passage: but

they are very different, and I doubt whether they mean exactly the

same thing. As to our translation here, it is ignorant, and almost

impious; it says that Jerusalem, for that is the antecedent, shall

be called The Lord our Righteousness. The pronoun lah, which

is translated her, is the masculine affix, in the Chaldaic form,

which frequently occurs; and Dr. Blayney translates, "And this is

He whom Jehovah shall call our righteousness," or Justification.

Perhaps there is a sense which these words will bear far more

congenial to the scope of the place. I will give the original, as

before: vezeh asher yikra lah, Yehovah

tsidkenu, "And this one who shall call to her is the Lord our

Justification;" that is, the salvation of the Jews shall take

place when Jesus Christ is proclaimed to them as their Justifier,

and they receive him as such.

Instead of lah, her or him, Chaldaice, the Vulgate,

Chaldee, and Syriac have read lo, him, less ambiguously;

and this reading is supported by one or two MSS. This emendation

renders the passage here more conformable to that in Jer 23:6;

but if the translation above be admitted, all embarrassment is

gone.

One of my own MSS. has loh, with the masculine points, and no

mappik on the he; and for tsidkenu has tsidkeynu,

the contracted plural form, our righteousness: but this may be a

mistake. The passages in this and the twenty-third chapter were

not, I am satisfied, intended to express the same thing. I suppose

that above refers to the preaching or proclaiming Christ crucified

to the Jews, when the time shall arrive in which they shall be

incorporated with the Gentile Church. Dahler translates this as he

did that in Jer 23:6, which is a perfect oversight: but

paraphrastic renderings are too often introduced by this learned

foreigner.

Verse 18. Neither shall the priests the Levites want a man] This

is a repetition of the promise made to Phinehas, Nu 25:13.

Verse 20. If ye can break my covenant of the day]

See Clarke on Jer 31:36.

Verse 22. So will I multiply the seed of David] This must be

understood of the spiritual David, Jesus Christ, and his progeny,

genuine Christians. The two families which God chose for the

priesthood, that of Aaron and Phinehas, or, on its being taken

away from him, that of Ithamar, 1Sa 2:35, are both extinct. Nor

has the office of high priest, or priest of any kind offering

sacrifice, been exercised among the Jews for nearly eighteen

hundred years; therefore what is said here of the priesthood must

refer to the spiritual priesthood, at the head of which is Jesus

Christ.

Verse 24. The two families which the Lord hath chosen] Some

think these refer to the two kingdoms of Israel and Judah; but

they never can be considered as two distinct families, being of

one and the same race. Others think that the families of Jacob and

David are intended; but neither were these distinct. If the two

families which had the priesthood be not meant, then the regal

family of David, and the sacerdotal family of Jacob through Levi,

may be designed. See Jer 33:26. Following the spiritual

interpretation, neither the regal nor sacerdotal family has

failed; for Jesus is a King and a Priest, and all true believers

in him are kings and priests unto God and the Lamb. And the

highest King that ever reigned is He who is the seed of David,

King of kings and Lord of lords, who has all power in heaven and

in earth.

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