Jeremias 33

Jeremias 33

Calvin commenting on "He shall execute justice and righteousness on the earth" gives us an example of not interpreting the text literally but instead interpreting it spiritually (i.e., Calvin spiritualizes the text)... "It is, at the same time, necessary to bear in mind the character of Christ’s kingdom. It is, we know, spiritual (Ed: Understand that Calvin is choosing to interpret this by "spiritualizing" the passage, a passage that can and should be read and interpreted literally! And sadly because of the great esteem which which people hold Calvin [and rightly so] this genre of "hermeneutical leaven" has infiltrated the church and much of modern day evangelicalism, especially those of the reformed persuasion.); but it is set forth under the image or form of an earthly and civil government; for whenever the Prophets speak of Christ’s kingdom, they set before us an earthly form, because spiritual truth, without any metaphor, could not have been sufficiently understood by a rude people in their childhood. There is no wonder, then, that the Prophets, wishing to accommodate their words to the capacity of the Jews, should so speak of Christ’s kingdom as to portray it before them as an earthly and civil government." (Ref) Jamieson also a pre-1900 commentator does not spiritualize the text like Calvin, but instead interprets the prophecy literally and thus comments that on the earth (in the land) refers to "the Holy Land; Israel and Judah (Jeremiah 23:6)." Can you see what John Calvin has done with the text? He reads the text and acknowledges in some way that it does describe a government on the earth, but he then chooses to interpret this plain statement metaphorically although the context gives us no reason to do so! Beloved, if the text makes good sense in its literal rendering (see discussion of Read Literally), there is no warrant to look for a hidden spiritual meaning. When one interprets a text like Jeremiah 33:15, spiritually (even though it could easily be interpreted literally), he totally loses the original sense of Jehovah's promise. Why do I say that? Because of the context -- the preceding context clearly identifies the recipients of these promises as the house of Israel and the house of Judah. Calvin essentially ignores this critical piece of information, which one would have to do unless they would also propose both Israel and Judah were to be interpreted metaphorically! Secondly, note the next passage (immediate context) -- Has Judah been saved? Does Jerusalem yet dwell in safety? Of course not. The point is that these prophecies have not yet come to pass! John Calvin is a giant in the Christian faith and highly respected by this writer. So the point of this excursus is not to denigrate him, but to point out that this great commentator choose to spiritualize the passage rather than to interpret it in the normal (literal) sense. To spiritualize the text opens one up to completely missing the meaning originally intended by God when He spoke these prophecies to the Jewish prophet Jeremiah regarding the Jewish nation of Israel and Judah. Given the high regard of Calvin, it is not all surprising to see that many in the modern evangelical church have also chosen to spiritualize texts that were spoken by Jehovah directly to Israel, and see them as fulfilled in the church! Charles Feinberg a Messianic Jewish commentator writes that "The good word (Jer 33:14) the prophets announced is found in many other passages (cf. Jer 16:15; 23:3; 29:10; 32:37; Hos 1:10; 2:15; 6:11; Amos 9:14; Mic 7:9; Zeph 3:10). It comprises the entire panorama of glorious promises made to both parts of the nation. “Those days” (Jer 33:15) are the Messianic times (cf. Jer 23:5–6). The passage undeniably parallels the great prophecy of Messiah in Jer 23:1–8. The wording is not identical, but the parity of ideas is unmistakable. It is through the Lord Messiah, the righteous One, that the restoration and attendant blessings will be realized. Jeremiah’s picture of the coming Messiah, though not so replete as Isaiah’s, is nonetheless varied and unique. Jeremiah pictures the coming Messiah as (1) the spring of living waters (Jer 2:13); (2) the good Shepherd (Jer 23:4; 31:10); (3) the righteous Branch (here and Jer 23:5); (4) the Redeemer (Jer 50:34); (5) The LORD Our Righteousness (Jer 23:6); (6) David the king (Jer 30:9); and (7) the Agent of the new covenant (Jer 31:31–34; Ed comment: Compare "Messenger of the Covenant" in Malachi 3:1-note) (so Harrison). (Expositor's Bible Commentary - 1986 Edition) (Bolding added) Jeremiah 33:16 'In those days Judah will be saved and Jerusalem will dwell in safety; and this is the name by which she will be called: the LORD is our righteousness.' JUDAH SAVED JERUSALEM SAFE! In those days - What days? Well, this is the third mention of a specific time period (Jer 33:14, 15, 16) which are very clearly the days when Messiah rules and reigns on the earth (Jer 33:15b). And what will transpire in Messiah's days? Judah will be saved and the holy city of Jerusalem will dwell in safety. After the exile to Babylon, Israel has not dwelt in safety at any time in history and therefore this clearly marks this prophecy as yet future when Messiah returns. As alluded to in the previous note this promise is very similar to Jeremiah 23:6 = "In His [Messiah's] days Judah will be saved, and Israel will dwell securely; and this is His name by which He will be called, ‘The LORD our righteousness." In Jer 23:6 the Messiah is called the LORD our righteousness and here in Jer 33:16 the same description refers to the city of Jerusalem. In Jer 25:29 Jehovah explains that Jerusalem is the "city which is called by My Name" in this case the LORD our righteousness. The linking of the Lord's name to the city does not seem unusual for there not parallel uses of the His name linked to Jerusalem in Ezek 48:35 (" the name of the city from that day shall be, Jehovah Shammah - The LORD is There.) and also given to an altar by Gideon - "Then Gideon built an altar there to the LORD and named it The LORD is Peace." Dyer - It is significant that Jeremiah singled out the royal (Jer 33:15) and religious (v. 16) aspects of God’s restoration. Both were vital to Israel’s existence as God’s covenant community. With the certain destruction by Babylon, the people would be carried into exile and the promised land reduced to rubble, and all God’s covenants with His people seemed to be at the point of annulment. The series of message to Jeremiah (Jer 33:17-26) confirms that the ancient covenant is secure, based on the character God. (Moody Bible Commentary) Jerusalem will dwell in safety - The contrast between Jerusalem's present reality and Jehovah's promised future could hardly be more striking! At the time of this declaration by Jehovah Jerusalem was surrounded by the Babylonians and would soon be devastated. And yet Jehovah promises the city would one day dwell in safety! This day has yet to come. This attribute of safety or security is crucial to understand, as it clearly bespeaks of a future glorious day for the Jews and Jerusalem. And because this promise of safety and security can be so clearly assessed, it allows one to be very dogmatic regarding the timing of its fulfillment. The history of Jerusalem is one of virtually continuous conflict and absence of safety and security for the Jews who have dwelt there! And so it not surprising that prophetic passages (see below) repeatedly emphasize this attribute. So if you have been taught by someone or some commentary that Jehovah is finished with Israel, that He has cast off the Jewish people, that they will never inherit their land, then you might take a moment to prayerfully read over these passages (you might need to check the context for completeness) asking God's Spirit to open your eyes to truth and to whether or not Jehovah is finished with the literal nation of Israel. Ask yourself if any of these prophecies had been literally fulfilled in history. Isa 32:18 Then (When? see context - Isa 32:15-17) my people will live in a peaceful habitation, And in secure dwellings and in undisturbed resting places; Jer 23:6 "In His days Judah will be saved, And Israel will dwell securely; And this is His name by which He will be called, 'The LORD our righteousness.' Jer 32:37 "Behold, I will gather them (Jews) out of all the lands to which I have driven them in My anger, in My wrath, and in great indignation; and I will bring them back to this place and make them dwell in safety. Jer 46:27 "But as for you, O Jacob My servant, do not fear, Nor be dismayed, O Israel! For, see, I am going to save you from afar, And your descendants from the land of their captivity; And Jacob shall return and be undisturbed And secure, with no one making him tremble. Ezek 28:26 "And (context - Ezek 28:25) they will live in it securely; and they will build houses, plant vineyards, and live securely, when I execute judgments upon all who scorn them round about them. Then they will know that I am the LORD their God."' Ezek 34:25 "And I will make a covenant of peace with them and eliminate harmful beasts from the land, so that they may live securely in the wilderness and sleep in the woods. Ezek 34:27 "Also the tree of the field will yield its fruit, and the earth will yield its increase, and they will be secure on their land (Where? The land of Israel!). Then they (Who? The Jews) will know that I am the LORD, when I have broken the bars of their yoke and have delivered them from the hand of those who enslaved them. Ezek 34:28 "And they (Jews) will no longer be a prey to the nations (Gentiles), and the beasts of the earth will not devour them; but they will live securely, and no one will make them afraid. Ezek 39:26 "And they (Jews) shall forget their disgrace and all their treachery which they perpetrated against Me, when they live securely on their own land with no one to make them afraid. Hosea 2:18 "In that day (When? see Hos 2:16-17, cp 2:19-23 ) I will also make a covenant for them With the beasts of the field, The birds of the sky, And the creeping things of the ground. And I will abolish the bow, the sword, and war from the land, And will make them lie down in safety. Zechariah 14:11-note And people (Jews) will live in it, and there will be no more curse, for Jerusalem will dwell in security. Charles Feinberg on Jerusalem...she will be called - Most scholars agree that the name The LORD Our Righteousness refers to Jerusalem. She can have the same name as the Messiah because she reflects that righteousness the Messiah bestows on her (so KD). Jerusalem will then be the embodiment of the nation’s ideal in the Messiah (so Bewer). The city will be marked by righteousness (cf. 2 Cor 5:21). There is, however, no need to allegorize the name of the city as though it were the NT church. On what grounds could the impartation of such a concept be justified here? Jerusalem will be called by His name because she will partake of His nature, which has been graciously imparted to her. She has the same name as Messiah because of the mystical oneness between them (so JFB; cf. Rom 16:7; 1 Cor 12:12, where the church is identified with “Christ”). Thompson on Jerusalem...she will be called - The inference is that Jerusalem would so manifest the qualities of justice and righteousness (in contrast to her past bad record) that she would be worthy of such a name and exemplify the divine order for all the cities and all the people in Israel. (NICOT-Jeremiah) Here are some examples on the widespread practice of misinterpreting the prophetic passages in Jeremiah in this case ascribing the name "The LORD our Righteousness" to the Church rather than the city of Jerusalem! -- Albert Barnes in his commentary notes is an example of this genre of allegorization writing that the name of the LORD our righteousness "is given to Jerusalem, i.e., to the Church." He simply pulls this interpretation out of thin air! It is not at all what a normal reading of the text says! Kretzmann offers a similar strained, incorrect interpretation "The Church draws all her righteousness from Christ and is a representative of His righteousness, hence His attributes may be transferred to her. (Ed: He makes not mention of a literal city of Jerusalem!)" John