Jeremias 33
Warren Wiersbe · Citado em PreceptAustin
Jeremias 33
Wiersbe - Once again, the Lord used the faithfulness of His “creation covenant” (Gen. 8:22) to undergird the dependability of His promises and the perpetuity of His people (Jer. 33:19–26; see 31:35–37). But He adds something else: He will multiply the people as the stars of the heaven, which was one of the promises He had made to Abraham (Gen. 15:1–5). Good and godly Bible students disagree as to whether these “kingdom promises” are to be taken literally or interpreted in a “spiritual sense.” If these promises are to be applied to the church today, it’s difficult to understand what they mean and how they apply. I have therefore taken the approach that these promises will have their real fulfillment in the future kingdom. For further study, see There Really Is a Difference by Renald E. Showers (Friends of Israel); Millennialism: The Two Major Views by Charles L. Feinberg (Moody Press); There Really Is a Difference by John F. Walvoord (Dunham); and Continuity and Discontinuity, edited by John S. Feinberg (Crossway Books). “For I will restore their fortunes and have compassion on them” (Jer. 33:26, NIV). The nation of Israel has a bright and blessed future, and Jeremiah invested in that future. As God’s people, are we putting our money where our mouth is? Jeremiah 33:26 then I would reject the descendants of Jacob and David My servant, not taking from his descendants rulers over the descendants of Abraham, Isaac and Jacob. But I will restore their fortunes and will have mercy on them.'" JEHOVAH'S CLEAR REITERATION: "I WILL RESTORE THEIR FORTUNES!" KJV Then will I cast away the seed of Jacob, and David my servant, so that I will not take any of his seed to be rulers over the seed of Abraham, Isaac, and Jacob: for I will cause their captivity to return, and have mercy on them. NET Just as surely as I have done this, so surely will I never reject the descendants of Jacob. Nor will I ever refuse to choose one of my servant David's descendants to rule over the descendants of Abraham, Isaac, and Jacob. Indeed, I will restore them and show mercy to them." ESV then I will reject the offspring of Jacob and David my servant and will not choose one of his offspring to rule over the offspring of Abraham, Isaac, and Jacob. For I will restore their fortunes and will have mercy on them." NIV then I will reject the descendants of Jacob and David my servant and will not choose one of his sons to rule over the descendants of Abraham, Isaac and Jacob. For I will restore their fortunes and have compassion on them.'" NLT I will never abandon the descendants of Jacob or David, my servant, or change the plan that David's descendants will rule the descendants of Abraham, Isaac, and Jacob. Instead, I will restore them to their land and have mercy on them." YLT Also the seed of Jacob, and David My servant, I reject, Against taking from his seed rulers For the seed of Abraham, Isaac, and Jacob, For I turn back to their captivity, and have pitied them.' Then - Continues the conditional statement from Jer 33:25. A C Gaebelein - This is similar to Jeremiah 31:35, etc. His gifts and calling are without repentance. The Davidic covenant stands. He does not cast away His people. (Ref) Dyer - The greatest argument for the future restoration of Israel as a nation is the character of God. He made a series of covenants with the patriarchs, David, and the Levites; His character demands that He will ultimately fulfill these promises to their nation. I would reject - The point is that He won't reject the seed of Jacob and David because the conditions in Jer 33:25 have not been fulfilled. Charles Feinberg - Of what use would the greatest national promises be if the nation were not in existence to enjoy them? The Lord guarantees his people that, despite all thoughts to the contrary, he will make good every promise (v.25). They will certainly return from exile. They are undeniably the eternal nation. The Lord will allow no one to impugn his covenant promises to Israel. The threefold mention of the patriarchs (v.26) points to the whole chain of promises repeatedly given them. Nature will utterly collapse before God will go back on the slightest promise to his people. But - This is a strategic term of contrast. What is Jehovah contrasting? I will restore their fortunes (Click main discussion above on restore their fortunes) - Jehovah, for Whom nothing is too difficult (Jer 32:17-note, Jer 32:27-note) will in the last days clearly show His rebellious, but repentant Chosen People "great and mighty things" (Jer 33:3)! I...will have mercy on them - Who? Israel! Scalise makes the point that "The salvation announcements in Jeremiah 33 answer at least two questions left from Jeremiah 32 (and 30–31): (1) How can people who persistently rebelled and even offered their children to Molech, become covenant partners with God? The LORD will heal, cleanse, and forgive them (Jer 33:6–8) out of mercy for them (Jer 33:26). (2) What will life be like for the people whom God will plant in the land? Families will grow again (Jer 33:11), worship will resume at the temple (Jer 33:11, 18), and God will always provide a legitimate and righteous ruler (Jer 33:14–26), so that people can live in safety (Jer 33:16). All this will be accomplished by the Creator, for Whom nothing is too difficult (Jer 32:17, 26) and Whose willingness and power to do good inspires awe among the nations (Jer 33:9).” (Word Biblical Commentary) Be careful in reading Matthew Henry who for example in this passage writes the following regarding the descendants of Jacob "This cannot refer to the seed of Jacob according to the flesh, for they are cast away, but to the Christian church...To whom this promise (I will restore their fortunes) refers appears Gal. 6:16." (See another discussion of Galatians 6:16) This is an example of Replacement theology which Henry espoused. Caveat emptor! In stark contrast to the allegorical comment by Matthew Henry the pre-1900 comment by Jamieson interprets the Scripture literally - "However unlikely the restoration of Israel, nationally and spiritually, seemed at a time when God was about to overthrow and disperse the people on account of their sins, yet what God has promised He is sure to perform. Though the wound of Jerusalem was and is incurable to man (Jeremiah 8:22), yet God has engaged, "I will bring it health and cure" (Jeremiah 33:6). So as to the malady of the soul; man's efforts and labours are vain; but God of His gratuitous love brings life and health to the spiritually incurable, "cleansing His people from all their iniquity" By the blood of Jesus, and "revealing unto them the abundance of peace and truth" (Jeremiah 33:6), by the sanctifying and enlightening Spirit. Not only does the believer escape the punishment, but is also delivered from the defilement and dominion of iniquity (Jeremiah 33:8)." It should be noted that while Jamieson believes in a literal Israel in the future, he does use the term "spiritual Israel" and the "Israel of God" when speaking of the Church, a designation with which I strongly disagree as it suggests God is finished with the literal Israel. However even though Jamieson uses this misnomer (in my opinion), thankfully he does not go so far as to state that the "spiritual Israel" has replaced literal Israel. In fact Jamieson goes on to describe a literal earthly kingdom writing that "The kingdom and the priesthood combined in the person of Messiah, about to be manifested on earth in the coming days, shall be the perpetual guarantee for the security and sanctity of Israel (Jeremiah 33:21-22)." Feinberg writing on the phrase over the descendants of Abraham, Isaac and Jacob comments that "This passage has been a crux interpretum for expositors. It is especially difficult for those who hold an amillennial position in eschatology. The only resort for them is in allegorization of the text or the use of a dual hermeneutic." (Note on the meaning of "crux interpretum" = "a point in a text that is impossible to interpret," in which the literal sense is something like a "crossroads of interpreters.") Michael Brown comments that "Appropriately, these chapters, representing the most uplifting, hope-filled, and encouraging section in the book, end with one more promise that their fortunes will be restored (see Jer 29:14) for, God says, “I will … have compassion on them” (rhm; cf. Jer 12:15; 30:18; 31:20; 42:12; contrast Jer 13:14; 21:7). In the words of James 2:13b, “Mercy triumphs over judgment!”" I agree with H A Ironside's closing comment on Jeremiah 33 - "Soon, perhaps in the lifetime of many now upon earth, will He cause these promises to be fulfilled." I would only add Maranatha!
Jeremias 33
Wiersbe - 428 ratings Chapter summaries. Good but resource above is more detailed. Zondervan Illustrated Bible Backgrounds Commentary - Isaiah, Jeremiah, Lamentations, Ezekiel, Daniel Isaiah 40-66 and Jeremiah by Cundall, Arthur Ernest Jeremiah and Lamentations; an introduction and commentary by Harrison, R. K. Rosscup - This famous Old Testament scholar, a conservative, concludes that we have here the basic teachings of Jeremiah under several kings. Lamentations is done by an eye-witness of Jerusalem’s fall. In both books, Harrison offers a brief but well informed commentary that is usually quite helpful in getting at what the text means and not substituting redactional theory from another era. Jeremiah : Prophet of judgment commentary by Jensen, Irving (132 pages) (Also has a self-study guide - Isaiah, Jeremiah : a self-study guide) Rosscup - Jensen has written a concise evangelical commentary for those who wish for a simple survey. The work is premillennial in its orientation, and is done by a man well-known for his helpful expositional works. Jeremiah (Bible Study Commentary) by Huey, F. B. 1981. 157 pp. James Rosscup - Conservative and concise, using a good outline and giving pastors, Sunday School teachers and lay people in general a quick look in a fairly able way. Dyer, Jensen, Kidner and Harrison do it better among the briefer works in overall helpfulness, though this is not to downgrade Huey. HCSB Study Bible : Holman Christian Standard Bible - Conservative. Literal. Brief but good notes. Holman's excellent maps. Believer's Bible Commentary - OT and NT - MacDonald, William (1995) 2480 pages. Conservative. Literal. Often has very insightful comments. John MacArthur, says "Concise yet comprehensive - the most complete single-volume commentary I have seen." Warren Wiersbe adds "For the student who is serious about seeing Christ in the Word." One hour limit. Rosscup - This work, originally issued in 1983, is conservative and premillennial, written to help teachers, preachers and people in every walk of life with different views, explanation and application. The 2-column format runs verse by verse for the most part, usually in a helpfully knowledgeable manner, and there are several special sections such as “Prayer” in Acts and “Legalism” in Galatians. The premillennial view is evident on Acts 1:6, 3:20, Romans 11:26, Galatians 6:16, Revelation 20, etc. The King James Study Bible Second Edition (2013) (Thomas Nelson) contributing editors (only first is listed) include Wayne A. Brindle. There is no restriction on length of time one can use, but there is no copy and paste function Life Application Study Bible: Old Testament and New Testament: New Living Translation. Has some very helpful notes especially with application of texts. 4,445 ratings NKJV Study Bible: New King James Version Study Bible (formerly "The Nelson Study Bible - NKJV") by Radmacher, Earl D; Allen, Ronald Barclay; House, H. Wayne (1997, 2007); 917 ratings Helpful notes. Conservative. KJV Bible Commentary Judges - Hindson, Edward E; Kroll, Woodrow Michael. This is not a study Bible per se, but a one volume commentary with over 3000 pages of comments covering the entire OT/NT. There is no restriction on length of time one can use, but there is no copy and paste function. These are excellent conservative comments that interpret Scripture from a literal perspective. User reviews - it generally gets 4/5 stars from users. ESV Study Bible - Good notes but not always literal in eschatology and the nation of Israel 6,004 ratings Zondervan NIV Study Bible - (2011) 2570 pages The David Jeremiah Study Bible - (2013) 2208 pages. Logos.com "Drawing on more than 40 years of study, Dr. David Jeremiah has compiled a legacy resource that will make an eternal impact on generations to come. 8,000 study notes. Hundreds of enriching word studies"50+ Essentials of the Christian Faith" articles." 2,272 ratings The Defender's Study Bible : King James Version by Morris, Henry M. Excellent notes by well known creationist. 45 ratings Ryrie Study Bible - Charles Ryrie (1978) 2142 pages. Conservative. Notes are brief. 216 ratings Wycliffe Bible Commentary - Charles Pfeiffer - 1560 pages (1962). 214 ratings Conservative. Notes are generally verse by verse but brief. Rosscup - Conservative and premillennial scholars here have been experts in their fields. The work contains brief introductions and attempts to give a verse-by-verse exposition, though it does skip over some verses. The treatments vary with the authors, but as a whole it is a fine one-volume commentary for pastors and students to use or give to a layman. Outstanding sections include, for example: Whitcomb on Ezra-Nehemiah-Esther; Culver on Daniel; Ladd on Acts; Harrison on Galatians; Johnson on I Corinthians; and Ryrie on the Johannine Epistles. NIV Cultural Backgrounds Study Bible. Bringing to Life the Ancient World of Scripture Keener, Craig and Walton, John. Editors (2017) Jeremiah by Davidson, R Cyril
Jeremias 33
Wiersbe comments on Jer 33:3NIV - The word translated “unsearchable” pictures an impregnable city protected by high walls—an apt image during the siege of Jerusalem. The idea is that God’s people don’t learn the hidden things of the Lord by “storming the gates” through their own strength but by seeking Him through believing prayer. Because Jeremiah asked the Lord to teach him, God showed him “hidden things” that related to the future of his people. The prophet knew that the city was destined for judgment (Jer 33:4–5), but the Lord gave him further words of assurance and encouragement—promises that relate to the end times. (Be Decisive - Jeremiah- Taking a Stand for the Truth) NET Note on "mighty" (NET = "mysterious") - This passive participle or adjective is normally used to describe cities or walls as “fortified” or “inaccessible.” All the lexicons, however, agree in seeing it used here metaphorically of “secret” or “mysterious” things, things that Jeremiah could not know apart from the LORD’s revelation. G. L. Keown, P. J. Scalise, and T. G. Smothers (Jeremiah 26–52 [WBC], 170) make the interesting observation that the word is used here in a context in which the fortifications of Jerusalem are about to fall to the Babylonians; the fortified things in God’s secret counsel fall through answer to prayer. Mighty (01219)(batsar) means to gather, restrain, fence, fortify, make inaccessible, enclose (see 4 separate meanings by Baker discussed below). In the (Qal) it means to cut off, to be fortified, made inaccessible (pass participle) and also speaks of secrets, mysteries, inaccessible things. Batsar refers to that which is inaccessible, and in Jer 33:3 it refers to that which is beyond the normal reach of human knowledge. In the Niphal it means to be withheld and in the Piel to fortify. The first use of batsar in Ge 11:6 speaks of those building the tower of Babel, Jehovah declaring "now nothing...will be impossible for them." Compare a similar use in reference to Babylon (Jer 51:53). In Lev 25:5,11 (Dt 24:21, Jdg 9:27. Jer 6:9, 49:9) batsar means to gather referring to farming. In many passages batsar described cities as when the 10 skeptical Jewish spies described the cities as "fortified and very large" because they were looking at the visible obstacle and not their invisible omnipotent God! (Nu 13:28, cp Dt 1:28, 3:5, Note especially God's promise in Dt 9:1, Josh 14:12, 2Sa 20:6, 2Ki 18:13, 19:25, 2Chr 17:2; 19:5; 32:1; 33:14, Neh 9:25). All the uses in Isaiah refer either to fortified walls or cities. Job after being tested came to a clear revelation of Who God is declaring "I know that You can do all things and that no purpose of Yours can be thwarted." (Job 42:2) Sometimes God has to take us through the crucible of affliction for us to come to know Him more intimately. Earlier Jehovah had assured Jeremiah "Then I will make you to this people a fortified wall of bronze; and though they fight against you, They will not prevail over you; for I am with you to save you and deliver you," declares the LORD." (Jeremiah 15:20) Baker mentions 4 separate meanings for batsar (basar) - I. A verb denoting to harvest, to gather. It refers to the process of harvesting grapes (Lev. 25:5, 11; Deut. 24:21). In its participial form, it indicates a grape harvester (Jer. 6:9; 49:9; Obad. 1:5) whose activity illustrates the extent of God’s judgments on Israel or her enemies. II. A verb meaning to humble, to cut off. It describes the power and sovereignty of God over the princes or rulers of the earth (Ps. 76:12[13]). III. A verb indicating to be inaccessible or make inaccessible, to be thwarted. It describes the possibility of something being done or accomplished or found out (Gen. 11:6). In its passive sense, it describes the impossibility of something being thwarted or frustrated, such as God’s counsel or purpose (Job 42:2). Used as a noun, it refers to unattainable knowledge or things, great and mighty things (NASB, Jer. 33:3). It means to strengthen or fortify in the sense of making a city or wall inaccessible (Isa. 22:10; Jer. 51:53). IV. A verb meaning to test, assay. It is used in an emphatic form of the verb to indicate a tester (Jer. 6:27). In context it depicts someone who will test (KJV, try) God’s people using them as the ore. (The Complete Word Study Dictionary: Old Testament) Batsar - 38x in 38v - cut off(1), fortified(24), fortify(2), gather(3), gathered(1), gatherer(1), gatherers(2), impenetrable(1), impossible(1), mighty things(1), thwarted(1). Gen 11:6; Lev 25:5, 11; Num 13:28; Deut 1:28; 3:5; 9:1; 24:21; 28:52; Josh 14:12; Judg 9:27; 2 Sam 20:6; 2 Kgs 18:13; 19:25; 2Chr 17:2; 19:5; 32:1; 33:14; Neh 9:25; Job 42:2; Ps 76:12; Isa 2:15; 22:10; 25:2; 27:10; 36:1; 37:26; Jer 6:9; 15:20; 33:3; 49:9; 51:53; Ezek 21:20; 36:35; Hos 8:14; Obad 1:5; Zeph 1:16; Zech 11:2 It is interesting that there is no record of a prayer by Jeremiah in response to this invitation. Of course he could have prayed and it simply not be recorded. Adam