เยเรมีย์ 33:16 วิจารณ์

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.

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.

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."

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.

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.