Jer. 33 The taking of Jerusalem, carrying away the people, their return, Jer. 33:1–8; joyful state and settled government, Jer. 33:9–14. Christ the Branch of righteousness: his everlasting kingdom and priesthood; and blessed seed, Jer. 33:15–26.

See Poole “Jer. 32:2”. Jeremiah was forced out of the temple, God followeth him to the prison, and there revealeth his mind to him once and again. The wickedness of the Jews in persecuting the prophet could not make God’s promises of no effect for mercy to be showed to the people after the…

The maker thereof, that is, say some, of Jerusalem, (so Mr. Calvin,) or the maker of these promises, (so others interpret it,) his name is Jehovah; so as he hath a sufficiency in himself to make good his word to establish Jerusalem, or to establish the word spoken by him for the establishment of it.

God either speaketh to the people to pray unto him, or to the prophet on the behalf of the people to pray, promising him he would show him great things. Object.

That is, which in part are thrown dawn, and shall yet further be thrown down, by the engines of war which the Chaldeans use to batter down the city: see before, Jer. 32:24.

It is very difficult to determine whether these words contain an entire sense in themselves, or what connexion they have with the foregoing words: not to repeat men’s diverse apprehensions, of which a large account is given by the author of the English Annotations, I think they judge best who think…

The latter part of this verse expoundeth the former, for by health and cure the prophet meaneth peace and truth: we met with the like metaphorical expression Jer. 30:17; See Poole “Jer. 30:17”.

In this verse the latter part is expounded by the former: the restoring of them is called building them, in opposition to the throwing them down, by the mounts mentioned Jer.

Here is but one thing expressed by two phrases; the word by us translated cleanse signifies to expiate or purify, with allusion to the legal purifications, so as cleansing must not be understood of regeneration, but of that pardon which is mentioned in the latter part of the verse.

I will do so well by this people, that other nations shall honour and praise me for my goodness to them; and not only so, but shall fear to engage against a nation so beloved and favoured by me, Ex. 15:14, Ex.

Ye say; those of you who, though you find no great difficulty to believe what I have prophesied concerning the Chaldeans’ taking this city, seeing it upon the matter already taken, yet find a difficulty to believe what I tell you about the people’s returning, and the rebuilding of it.

The sum of this verse is, that those that should be carried into captivity should return, and upon their return they should be in their former states; both as to civil transactions, they should again marry and give in marriage; and as to civil and spiritual joy, they should publicly praise the Lord…

That is, a great part of which is, and the other part shall soon be, desolate. In all these places there shall be flocks and herds of sheep and goats, which the shepherd shall take care of as in former times.

So as to keep tale of them, as it is said they were wont to do both morning and evening in those countries.

The Lord is not yea and nay, he cannot lie nor repent. I speak not of the present time, but there shall be a time when God will justify every good word of this nature which he hath spoken to his ancient people.

Whatsoever the Jews and some others say, the Branch of righteousness here spoken of can be meant of no other but Christ, who is called a Branch out of the stem of Jesse, Isa. 11:1; the Branch of the Lord, Isa. 4:2; a righteous Branch, Jer. 23:5.

In those days shall Judah be saved, and Jerusalem shall dwell safely: it is the opinion of some that a spiritual salvation and security is promised under these expressions, but the most and best interpreters rather understand it of a temporal salvation as primarily intended, though typical of that…

This is apparently a promise relating to Christ, for David’s line had failed long since, had it not been continued in Christ, whose kingdom is and shall be an everlasting kingdom.

The best interpreters understand this of a ministry to abide in the church to the end of the world, according to Matt. 28:20; nor is it unusual for God in the Old Testament to express promises relating to, and to be fulfilled under, the gospel by expressions and terms proper to the Old Testament,…

By the covenant of day and night here is meant the same with the ordinances mentioned Jer. 31:35. God’s law established in the course. of natural causes, by virtue of which the day and night orderly succeed one another.

The former promise was for the stability, this for the multiplication of the church, which is here expressed under the notion of the seed of David, that is, the members of Christ: the Jews were ordinarily called the seed of Abraham, Isaac, and Jacob, but I do not remember they are any where called…

This people, that is, (say some,) the enemies of the Jews; but it may as well be interpreted either of the wicked Jews, wicked men being always full of groundless, presumptuous hopes, or sunk in despair; or of such amongst them as were better, but weak in faith, that knew not how to give any firm…

By the seed of Jacob, and of Abraham and Isaac, are meant the body of the Jews, to whom these three patriarchs were common heads; by the seed of David, persons lineally descended from David, who should rule over the Israel of God.