Jeremia 33:26 Kommentar

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).

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.

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

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."

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

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.