Jeremiah 33-36

as King and Priest.

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

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--(Ex 3:14, 15).

Call ... I will answer--(Jer 29:12; Ps 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 (Ps 132:13, 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.

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."

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."

(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.

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).

cleanse--(Eze 36:25; Zec 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).

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--(Ps 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 (Ps 102:15; Isa 60:3).

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

(Jer 7:34; 16:9). Praise the Lord, &c.--the words of Ps 136:1, which were actually used by the Jews at their restoration (Ezr 3:11). sacrifice of praise--(Ps 107:22; 116:17). This shall continue when all other sacrifices shall be at an end.

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

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 (Le 27:32; Mic 7:14; compare Joh 10:28, 29; 17:12).

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

Repeated from Jer 23:5. the land--the Holy Land: Israel and Judah (Jer 23:6).

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, 32). Hence, the Church is called "Christ" (Ro 16:7; 1Co 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.

The promises of perpetuity of the throne of David fulfilled in Messiah, the son of David (2Sa 7:16; 1Ki 2:4; Ps 89:4, 29, 36; compare Lu 1:32, 33).

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

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; Le 26:42; Ps 89:34, 37).

(Ge 15:5; 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.

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

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

Isaac--(Ps 105:9; Am 7:9, 16).

Disobedience and Perfidy. 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.

Jerusalem and ... all the cities thereof--(see on Jer 19:15). It was amazing blindness in the king, that, in such a desperate position, he should reject admonition.

(Jer 32:4).

Mitigation of Zedekiah's punishment.

the burnings of thy fathers--Thy funeral shall be honored with the same burning of aromatic spices as there was at the funerals of thy fathers (2Ch 16:14; 21:19). The honors here mentioned were denied to Jehoiakim (Jer 22:18). Ah, lord!--The Hebrews in their chronology (Seder Olam) mention the wailing used over him, "Alas! King Zedekiah is dead, drinking the dregs (that is, paying the penalty for the sins) of former ages."

these ... retained--alone (compare 2Ch 11:5, 9).

By the law a Hebrew, after having been a bond-servant for six years, on the seventh was to be let go free (Ex 21:22; De 15:12). Zedekiah made a covenant--with solemn ceremonial in the temple (Jer 34:15, 18, 19). them--bond-servants (Jer 34:9).

none ... serve himself of a Jew--(Le 25:39-46).

During the interruption of the siege by Pharaoh-hophra (compare Jer 34:21, 22, with Jer 37:5-10), the Jews reduced their servants to bondage again.

The last year of Zedekiah was the sabbatical year. How just the retribution, that they who, against God's law and their own covenant, enslaved their brethren, should be doomed to bondage themselves: and that the bond-servants should enjoy the sabbatical freedom at the hands of the foe (Jer 52:16) which their own countrymen denied them!

At the end of seven years--that is, not on the eighth year, but within the limit of the seventh year, not later than the end of the seventh year (Ex 21:2; 23:10; De 15:12). So "at the end of three years" (De 14:28; 2Ki 18:10), and "after three days, I will rise again" (Mt 27:63), that is, on the third day (compare Mt 27:64).

in the house ... called by my name--the usual place of making such covenants (2Ki 23:3; compare 1Ki 8:31; Ne 10:29).

polluted my name--by violating your oath (Ex 20:7).

not ... proclaiming liberty--Though the Jews had ostensibly emancipated their bond-servants, they virtually did not do so by revoking the liberty which they had granted. God looks not to outward appearances, but to the sincere intention. I proclaim a liberty--retribution answering to the offense (Mt 7:2; 18:32, 33; Ga 6:7; Jas 2:13). The Jews who would not give liberty to their brethren shall themselves receive "a liberty" calamitous to them. God will manumit them from His happy and safe service (Ps 121:3), which is real "liberty" (Ps 119:45; Joh 8:36; 2Co 3:17), only to pass under the terrible bondage of other taskmasters, the "sword," &c. to be removed--The Hebrew expresses agitation (see on Jer 15:4). Compare De 28:25, 48, 64, 65, as to the restless agitation of the Jews in their ceaseless removals from place to place in their dispersion.

passed between the parts thereof--The contracting parties in the "covenant" (not here the law in general, but their covenant made before God in His house to emancipate their slaves, Jer 34:8, 9) passed through the parts of the animal cut in two, implying that they prayed so to be cut in sunder (Mt 24:51; Greek, "cut in two") if they should break the covenant (Ge 15:10, 17).

I will even give--resuming the sentence begun, but not completed (Jer 34:18), "I will give," &c. seek their life--implacably: satisfied with nothing short of their blood; not content with booty. dead bodies--The breakers of the covenant shall be cut in pieces, as the calf between whose parts they passed.

gone up--that is, raised the siege in order to meet Pharaoh-hophra (Jer 37:7-10). The departure of the Chaldeans was a kind of manumission of the Jews; but as their manumission of their bond-servants was recalled, so God revoked His manumission of them from the Chaldeans.

I will command--Nebuchadnezzar, impelled unconsciously by a divine instigation, returned on the withdrawal of the Egyptians.

Conjunction with the Syrians and Moabites, Invaded Judea. By the obedience of the Rechabites to their father, Jeremiah condemns the disobedience of the Jews to God their Father. The Holy Spirit has arranged Jeremiah's prophecies by the moral rather than the chronological connection. From the history of an event fifteen years before, the Jews, who had brought back their manumitted servants into bondage, are taught how much God loves and rewards obedience, and hates and punishes disobedience.

Rechabites--a nomadic tribe belonging to the Kenites of Hemath (1Ch 2:55), of the family of Jethro, or Hobab, Moses' father-in-law (Ex 18:9, &c.; Nu 10:29-32; Jud 1:16). They came into Canaan with the Israelites, but, in order to preserve their independence, chose a life in tents without a fixed habitation (1Sa 15:6). Besides the branch of them associated with Judah and extending to Amalek, there was another section at Kadesh, in Naphtali (Jud 4:11, 17). They seem to have been proselytes of the gate, Jonadab, son of Rechab, whose charge not to drink wine they so strictly obeyed, was zealous for God (2Ki 10:15-23). The Nabatheans of Arabia observed the same rules [Diodorus Siculus,

Jaazaniah--the elder and chief of the clan.

man of God--a prophet (De 33:1; 1Sa 2:27; 1Ki 12:22; 2Ki 4:7), also "a servant of God" in general (1Ti 6:11), one not his own, but God's; one who has parted with all right in himself to give himself wholly to God (2Ti 3:17). He was so reverenced that none would call in question what was transacted in his chamber. keeper of the door--Hebrew, "of the vessel." Probably the office meant is that of the priest who kept in charge the capitation money paid for the use of the temple and the votive offerings, such as silver vessels, &c. There were seven such keepers [Grotius]. Compare 2Ki 12:9; 25:18; 1Ch 9:18, 19, which support English Version. I said ... Drink--Jeremiah does not say, The Lord saith, Drink: for then they would have been bound to obey. Contrast the case in 1Ki 13:7-26.

Jonadab ... our father--that is, forefather and director, three hundred years before (2Ki 10:15). They were called Rechabites, not Jonadabites, having received their name from Rechab the father, previously to their adopting the injunctions of Jonadab his son. This case affords no justification for slavish deference to the religious opinions of the Christian fathers: for Jonadab's injunction only affected matters of the present life; moreover, it was not binding on their consciences, for they deemed it not unlawful to go to Jerusalem in the invasion (Jer 35:11). What is praised here is not the father's injunction, but the obedience of the sons [Calvin].

tents--(Jud 4:17). live many days--according to the promise connected with the fifth commandment (Ex 20:12; Eph 6:2, 3). strangers--They were not of the stock of Jacob, but sojourners in Israel. Types of the children of God, pilgrims on earth, looking for heaven as their home: having little to lose, so that losing times cost them little alarm; sitting loose to what they have (Heb 10:34; 11:9, 10, 13-16).

all that he ... charged us ... all our days, we ... wives ... sons ... daughters--unreserved obedience in all particulars, at all times, and on the part of all, without exception: in these respects Israel's obedience to God was wanting. Contrast 1Sa 15:20, 21; Ps 78:34-37, 41, 56, 57.

Chaldeans ... Syrians--when Jehoiakim revolted from Nebuchadnezzar (2Ki 24:1, 2). Necessity sets aside all other laws. This is the Rechabites' excuse for their seeming disobedience to Jonadab in temporarily settling in a city. Herein was seen the prescient wisdom of Jonadab's commands; they could at a moment's notice migrate, having no land possessions to tie them.

obey ... father's commandment: notwithstanding I--(Mal 1:6). rising early and speaking--God Himself speaking late and early by His various ways of providence and grace.

In Jer 35:15 and in 2Ch 36:15, a distinct mode of address is alluded to, namely, God sending His servants. (Jer 18:11; 25:5, 6). I enjoined nothing unreasonable, but simply to serve Me, and I attached to the command a gracious promise, but in vain. If Jonadab's commands, which were arbitrary and not moral obligations in themselves, were obeyed, much more ought Mine, which are in themselves right.

because I have spoken ... not heard ... I ... called ... not answered--(Pr 1:24; Isa 65:12).

not want a man to stand before me--There shall always be left representatives of the clan to worship Me (Jer 15:1, 19); or, "before Me" means simple existence, for all things in existence are in God's sight (Ps 89:36). The Rechabites returned from the captivity. Wolff found traces of them in Arabia.

94]. bring ... into ... house of ... Lord--because there were suitable witnesses at hand there from among the priests and chief men, as also because he had the power immediately to address the people assembled there (Jer 35:13). It may have been also as a reproof of the priests, who drank wine freely, though commanded to refrain from it when in the discharge of their duties [Calvin]. chambers--which were round about the temple, applied to various uses, for example, to contain the vestments, sacred vessels, &c.

Collected in a Volume. The Roll Is Burnt by Jehoiakim, and Written Again by Baruch at Jeremiah's Dictation.

fourth year--The command to write the roll was given in the fourth year, but it was not read publicly till the fifth year. As Isaiah subjoined to his predictions a history of events confirming his prophecies (Isa 36:1-22; 37:1-38; 38:1-22; 39:1-8), so Jeremiah also in the thirty-seventh through forty-third chapters; but he prefaces his history with the narrative of an incident that occurred some time ago, showing that he, not only by word, but in writing, and that twice, had testified all that he about to state as having subsequently come to pass [Grotius]. At the end of Jehoiakim's third year, Nebuchadnezzar enrolled an army against Jerusalem and took it in the end of the fifth or beginning of the sixth year, carrying away captive Jehoiakim, Daniel, &c. Jehoiakim returned the same year, and for three years was tributary: then he withheld tribute. Nebuchadnezzar returned and took Jerusalem, and carried off Jehoiakim, who died on the road. This harmonizes this chapter with 2Ki 24:1-20 and Da 1:1-21. See on Jer 22:19.

roll of a book--a book formed of prepared skins made into a roll. Compare "volume of the book," that is, the Pentateuch (Ps 40:7). It does not follow that his prophecies were not before committed to writing; what is implied is, they were now written together in one volume, so as to be read continuously to the Jews in the temple. against ... nations--(Jer 25:15, &c.). from ... days of Josiah--(Jer 25:3). From Josiah's thirteenth year (Jer 1:2).

hear--consider seriously. return ... from ... evil way--(Jon 3:8).

all ... words of ... Lord--God specially suggesting what might otherwise have escaped his memory, and directing the choice of words, as well as the substance (Joh 14:26; 16:13).

I am shut up--not in prison, for there is no account of his imprisonment under Jehoiakim, and Jer 36:19, 26 are inconsistent with it: but, "I am prevented," namely, by some hindrance; or, through fear of the king, to whose anger Baruch was less exposed, as not being the author of the prophecy.

go--on the following year (Jer 36:9). fasting day--(See Jer 36:9). An extraordinary fast, in the ninth month (whereas the fast on the great day of atonement was on the tenth day of the seventh month, Le 16:29; 23:27-32), appointed to avert the impending calamity, when it was feared Nebuchadnezzar, having in the year before (that is, the fourth of Jehoiakim), smitten Pharaoh-necho at Carchemish, would attack Judea, as the ally of Egypt (2Ki 23:34, 35). The fast was likely to be an occasion on which Jeremiah would find the Jews more softened, as well as a larger number of them met together.

present ... supplication--literally, "supplication shall fall"; alluding to the prostrate attitude of the supplicants (De 9:25; Mt 26:39), as petitioners fall at the feet of a king in the East. So Hebrew, Jer 38:26; Da 9:18, Margin.

they proclaimed ... to all the people ... to all, &c.--rather, "all the people ... all the people proclaimed a fast" [Michaelis]. The chiefs appointed the fast by the wish of the people. In either version the ungodly king had no share in appointing the fast.

chamber--Baruch read from the window or balcony of the chamber looking into the court where the people were assembled. However, some of the chambers were large enough to contain a considerable number (Ne 13:5). Gemariah--distinct from the Gemariah, son of Hilkiah, in Jer 29:3. Shaphan--the same person as in 2Ki 22:3. scribe--secretary of state, or he who presided over the public records. higher court--that of the priests, the court of the people being lower (2Ch 4:9). new gate--(Jer 26:10). The east gate.

scribe's chamber--an apartment in the palace occupied by the secretary of state. princes--holding a counsel of state at the time. Elnathan--who had already been an instrument of evil in Jehoiakim's hand (Jer 26:22, 23). Hananiah--the false prophet (Jer 28:10-17).

Jehudi--of a good family, as appears from his pedigree being given so fully, but in a subordinate position. come--Instead of requiring Baruch to come to them, they ought to have gone to the temple, and there professed their penitence. But pride forbade it [Calvin].

afraid, both one and other--Hebrew, "fear-stricken," they turned to one another (compare Ge 42:28). This showed, on their part, hesitancy, and some degree of fear of God, but not enough to make them willing to sacrifice the favor of an earthly king. We will surely tell the king--not the language of threatening but implying that the matter is of such moment that the king ought to be made acquainted with it, so as to seek some remedy against the divine anger.

What they wished to know was, whether what Baruch had read to them was written by him from memory after hearing Jeremiah repeating his prophecies continuously, or accurately from the prophet's own dictation.

his mouth--Baruch replies it was by the oral dictation of the prophet; Jer 36:2 accords with this view, rather than with the notion that Jeremiah repeated his prophecies from manuscripts. ink--his specification of the "ink" implies: I added nothing save the hand, pen, and ink.

Showing that they were not altogether without better feelings (compare Jer 36:16, 25).

chamber--There were chambers in the king's palace round the court or great hall, as in the temple (Jer 36:10). The roll was "laid up" there for safekeeping, with other public records.

sent Jehudi--Note how unbelievers flee from God, and yet seek Him through some kind of involuntary impulse [Calvin]. Jehudi seems to have been the king's ready tool for evil.

winter house--(Am 3:15). ninth month--namely, of the religious year, that is, November or December. fire on ... hearth--rather, the stove was burning before him. In the East neither chimneys nor ovens are used, but, in cold weather, a brazen vessel containing burning charcoal; when the wood has burned to embers, a cover is placed over the pot to make it retain the heat.

three or four leaves--not distinct leaves as in a book, but the consecutive spaces on the long roll in the shape of doors (whence the Hebrew name is derived), into which the writing is divided: as the books of Moses in the synagogue in the present day are written in a long parchment rolled round a stick, the writing divided into columns, like pages. pen-knife--the writer's knife with which the reed, used as a pen, was mended. "He" refers to the king (Jer 36:22). As often as Jehudi read three or four columns, the king cut asunder the part of the roll read; and so he treated the whole, until all the parts read consecutively were cut and burnt; Jer 36:24, "all these words," implies that the whole volume was read through, not merely the first three or four columns (1Ki 22:8).

The king and his "servants" were more hardened than the "princes" and councillors (see on Jer 36:12; Jer 36:14; Jer 36:16). Contrast the humble fear exhibited by Josiah at the reading of the law (2Ki 22:11).

(See on Jer 36:16). The "nevertheless" aggravates the king's sin; though God would have drawn him back through their intercession, he persisted: judicial blindness and reprobation!

Hammelech--not as Margin, "of the king." Jehoiakim at this time (the fifth year of his reign) had no grown-up son: Jeconiah, his successor, was then a boy of eleven (compare 2Ki 23:36, with 2Ki 24:8). hid them--(Ps 31:20; 83:3; Isa 26:20).

roll, and ... words--that is, the roll of words.

all the former words--It is in vain that the ungodly resist the power of Jehovah: not one of His words shall fall to the ground (Mt 5:18; Ac 9:5; 5:39).

say to Jehoiakim--not in person, as Jeremiah was "hidden" (Jer 36:26), but by the written word of prophecy. saying, Why--This is what the king had desired to be said to Jeremiah if he should be found; kings often dislike the truth to be told them.

He shall have none to sit upon the throne--fulfilled (2Ki 24:8, &c.; 2Ki 25:1-30). He had successors, but not directly of his posterity, except his son Jeconiah, whose three months' reign is counted as nothing. Zedekiah was not the son, but the uncle of Jeconiah, and was raised to the throne in contempt of him and his father Jehoiakim (Jer 22:30). dead body ... cast out--(Jer 22:18, 19). day ... heat ... night ... frost--There are often these variations of temperature in the East between night and day (Ge 31:40).

added besides ... many like words--Sinners gain nothing but additional punishment by setting aside the word of Jehovah. The law was similarly rewritten after the first tables had been broken owing to Israel's idolatry (Ex 32:19, 34:1).