Jeremiah 8:33

Micah and Isaiah, a little later, speak of such opposition, in Judah, as habitual Micah 2:6; Isaiah 30:10-11; much more in Israel, where the opposition to God's law was more fundamental, and where God's prophet's had been all but exterminated. Even Asa, in his degenerate days, imprisoned Hanani for prophesying that he would "have wars" 2 Chronicles 16:7, 2 Chronicles 16:10; Joash killed Zechariah son of Jehoiada 2 Chronicles 24:20-21; Amaziah silenced the prophet who rebuked him, "Art thou made of the king's council? forbear. Why shouldest thou be smitten?" 2 Chronicles 25:15-16. Jehoiakim sent even into Egypt to fetch Uriah and killed him Jeremiah 26:20-23. Jeremiah's life was one continuous encounter with false accusations Jeremiah 20:10; Jeremiah 37:13; Jeremiah 38:4, contradictions by false prophets (Jeremiah 23:17 ff; Jeremiah 27:9-10, Jeremiah 27:14-16; Jeremiah 28; Jeremiah 29), hatred Jeremiah 15:10, mockery Jeremiah 17:15; Jeremiah 20:7-8; Jeremiah 23:33, persecution Jeremiah 17:18, imprisonment Jeremiah 20:2; Jeremiah 32:3; Jeremiah 33:1; Jeremiah 37:15-21; Jeremiah 38:6-13, attempts to destroy him (Jeremiah 11:18-21; Jeremiah 18:18, Jeremiah 18:20-23; Jeremiah 26:8 ff; Jeremiah 36:26). The complaint was, as here, "wherefore dost thou prophesy?" Jeremiah 32:3.

The Lord God hath sworn by His holiness - They had sinned to profane His "Holy Name" (see the note at Amos 2:7 ). God swears by that holiness which they had profaned in themselves on whom it was called, and which they had caused to be profaned by others. He pledges His own holiness, that He will avenge their unholiness. : "In swearing "by His holiness," God sware by Himself. For He is the supreme uncreated justice and Holiness. This justice each, in his degree, should imitate and maintain on earth, and these had sacrilegiously violated and overthrown." Days shall come (literally, are among) upon you - God's Day and eternity are ever coming. He reminds them of their continual approach. He says not only that they will certainly come, but they are ever coming. They are holding on their steady course. Each day which passes, they advance a day closer upon the sinner. People put out of their minds what "will come;" they "put far the evil day." Therefore, God so often in His notices of woe to come, (1 Samuel 2:31; Isaiah 39:6; Jeremiah 7:32; Jeremiah 9:25; Jeremiah 17:14; Jeremiah 19:6; Jeremiah 23:5, Jeremiah 23:7; Jeremiah 30:3; Jeremiah 31:27-31, Jeremiah 31:38; Jeremiah 33:14; Jeremiah 48:12; Jeremiah 49:2; Jeremiah 51:47, Jeremiah 51:52. (Ges.); Amos 8:11), brings to mind, that those "days are" ever "coming" ; they are not a thing which shall be only; in God's purpose, they already "are;" and with one uniform steady noiseless tread "are coming upon" the sinner.

The "all" countries implies a future restoration of Israel more universal than that from Babylon. 38. (Jeremiah 30:22; 24:7). 39. one heart —all seeking the Lord with one accord, in contrast to their state when only scattered individuals sought Him (Ezekiel 11:19, 20; Zephaniah 3:9). for … good of them —(Psalms 34:12-15). 40. (Jeremiah 31:31, 33; Isaiah 55:3). not depart from me —never yet fully realized as to the Israelites. I will not turn away from them … good —(Isaiah 30:21). Jehovah compares Himself to a sedulous preceptor following his pupils everywhere to direct their words, gestures. put my fear in … hearts … not depart from me —Both the conversion and perseverance of the saints are the work of God alone, by the operation of the Holy Spirit. 41. rejoice over them —(Deuteronomy 30:9; Isaiah 62:5; 65:19; Zephaniah 3:17). plant … assuredly —rather, "in stability," that is, permanently, for ever (Jeremiah 24:6; Amos 9:15). 42. (Jeremiah 31:28). The restoration from Babylon was only a slight foretaste of the grace to be expected by Israel at last through Christ. 43. (Jeremiah 32:15). whereof ye say, It is desolate —(Jeremiah 33:10). 44. Referring to the forms of contract (Jeremiah 32:10-12): Benjamin —specified as Anathoth; Jeremiah's place of residence where the field lay (Jeremiah 32:8), was in it. ## CHAPTER 33 Jeremiah 33:1-26. P ROPHECY OF THE R ESTORATION FROM B ABYLON , AND OF M ESSIAH AS K ING AND P RIEST. 1. shut up —(Jeremiah 32:2, 3; 2 Timothy 2:9).

covenant of the day —that is, covenant with the day: answering to "covenant with David" (Jeremiah 33:21, also Jeremiah 33:25, " with day"; compare Jeremiah 31:35, 36; Leviticus 26:42; Psalms 89:34, 37). 22. (Genesis 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. 24. this people —certain of the Jews, especially those who spoke with Jeremiah in the court of the prison (Jeremiah 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. ## 25. (Jeremiah 31:35, 36; Genesis 8:22; Psalms 74:16, 17). I who have established the laws of nature am the same God who has made a covenant with the Church. 26. Isaac —(Psalms 105:9; Amos 7:9, 16). ## CHAPTER 34 Jeremiah 34:1-22. C APTIVITY OF Z EDEKIAH AND THE P EOPLE F ORETOLD FOR T HEIR D ISOBEDIENCE AND P ERFIDY. The prophecy (Jeremiah 34:1-7) as to Zedekiah is an amplification of that in Jeremiah 32:1-5, in consequence of which Jeremiah was then shut up in the court of the prison.

5 . will leave thee thrown] I will throw thee down upon. brought together ] does not differ from “gathered,” meaning “buried,” cf. Jeremiah 8:2 ; Jeremiah 16:4 ; Jeremiah 25:33 . The great dragon’s carcase shall be flung upon the fields, which means death to the water monster; and the fowls and beasts shall feed on it. It is not necessary to allegorize the fowls and beasts, they belong to the figure of the carcase, ch. Ezekiel 39:17 seq .; Isaiah 18:6 ; Jeremiah 7:33 ; Jeremiah 34:20 . Ezekiel 29:5

That this promise was in part implemented by the erection of the second temple in the days of Zerubbabel may be conceded, and also that Ezekiel himself may have looked forward to a literal restoration of the sanctuary; but its highest realization must be sought for, first in the Incarnation ( John 1:14 ), next in God's inhabitation of the Church through the Spirit ( 2 Corinthians 6:16 ), and finally in his tabernacling with redeemed men in the heavenly Jerusalem ( Revelation 21:3, 22 ). The last blessing specified is the intimate communion of God with his people, and of them with him - Yea, I will be their God, and they shall be my people. This, which formed the kernel of the old covenant with Israel ( Leviticus 26:12 ), became the essence of the new covenant with the Israel of the restoration ( Ezekiel 11:20 ; Ezekiel 36:28 ; Jeremiah 30:22 ; Jeremiah 31:33 ; Jeremiah 32:38 ; Zechariah 8:8 ; Zechariah 13:9 ), but only attained to complete realization in the relation of Christian believers to the Father of our Lord Jesus Christ ( 2 Corinthians 6:16 ). Ezekiel 37:26

should be sent to Caesar in Italy," etc. The Latin Vulgate and the Arabic also read "he" instead of "we."] It occurs ## only in the following places: 1 Sa 18:25; Esther 8:3; 9:24,25; Isaiah 33:8; Jeremiah 49:20; 50:45; Lamentations 2:8; 2 Sa 14:14; Jeremiah 49:30; Genesis 1:20; Job 35:2; 2 Sa 14:13; Ezekiel 38:10; Jeremiah 18:8 Psalms 21:11; 140:2,4; Jeremiah 11:19; 48:2; Amos 6:5; Psalms 10:2; Isaiah 53:3, Jeremiah 26:3; Micah 2:3; Nahum 1:11; Jeremiah 18:11; Job 13:24; 41:27,29, Psalms 32:2; 35:5; Isaiah 10:7; Job 19:11; 33:10; Genesis 15:6; 38:15; 1 Sa 1:13; Psalms 52:2; Jeremiah 18:18; Zechariah 7:10; Job 6:26; 19:11; Isaiah 13:17; 1 Ki 10:21; Numbers 18:27,30; Psalms 88:4; Isaiah 40:17; Lamentations 4:2; Isaiah 40:17; Lamentations 4:2; Isaiah 40:15; Genesis 31:15. I have examined all the passages, and, as the result of my examination, have come to the conclusion, that there is not one in which the word is used in the sense of reckoning or imputing to a man that which does not strictly belong to him; or of charging on him that which ought not to be charged on him as a matter of personal right. The word is never used to denote imputing in the sense of transferring , or of charging that on one which does not properly belong to him. The same is the case in the New Testament. The word occurs about forty times, (see Schmidius' Concord .,)and in a similar significa