Jeremiah 33:5
They come to fight with the Chaldeans, but it is to fill them with the dead bodies of men, whom I have slain in my anger and in my fury, and for all whose wickedness I have hid my face from this city.
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(5) They come to fight with the Chaldeans . . .—The Hebrew construction is participial, and has the force expressed in English by “they” used indefinitely. The prophet sees, as it were, a sortie of the besieged, but it is doomed to failure, and the houses of the city are filled with those who were slain by the sword, as well as by the “famine and pestilence” (Jeremiah 32:24).

33:1-13 Those who expect to receive comforts from God, must call upon him. Promises are given, not to do away, but to quicken and encourage prayer. These promises lead us to the gospel of Christ; and in that God has revealed truth to direct us, and peace to make us easy. All who by sanctifying grace are cleansed from the filth of sin, by pardoning mercy are freed from the guilt. When sinners are thus justified, washed, and sanctified in the name of the Lord Jesus, and by the Holy Spirit, they are enabled to walk before God in peace and purity. Many are led to perceive the real difference between the people of God and the world around them, and to fear the Divine wrath. It is promised that the people who were long in sorrow, shall again be filled with joy. Where the Lord gives righteousness and peace, he will give all needful supplies for temporal wants; and all we have will be comforts, as sanctified by the word and by prayer.Render, They, i. e., the Jews come to fight with the Chaldaeans, and to fill them, i. e., the houses, with the dead bodies etc. 5. 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." 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 they have an entire sense in themselves, and judge that the they here mentioned are the Jews, of whom the prophet saith they come, because he knew they would sally out and fight with their enemies; but to no purpose but to fill their houses with their own dead bodies, whom he would cause in his anger to be slain, for their wickedness which they had provoked God by, and caused him to hide his face from that city which had so much of his countenance formerly. They come to fight with the Chaldeans,.... Either the Jews out of the country, or their auxiliaries, their neighbours, to oblige them to break up the siege; but all to no purpose: or rather the Jews within; who, from the mounts erected, fight with the Chaldeans; or by sallying out upon them:

but it is to fill them with the dead bodies of men; the mounts, made of their houses, or their houses themselves; it is only to make them graves, and fill them with these carcasses:

whom I have slain in mine anger, and in my fury; that is, suffered to be slain, being wroth and angry with them, for their sins, as follows:

and for all whose wickedness I have hid my face from the city; had no pity for it, showed no mercy to it, gave it no help and assistance, or protection, having withdrawn his presence from it. So the Targum,

"I have caused my Shechinah to depart from this city, because of their wickedness.''

They come to {d} fight with the Chaldeans, but it is to fill them with the dead bodies of men, whom I have slain in my anger and in my fury, and for all whose wickedness I have hid my {e} face from this city.

(d) The Jews think to overcome the Chaldeans, but they seek their own destruction.

(e) He shows that God's favour is cause of all prosperity, as his anger is of all adversity.

5. have hid my face] in displeasure. Cp. Deuteronomy 31:17 and elsewhere.Verse 5. - They come to fight with the Chaldeans, but it is, etc. The passage is obscure, so obscure that we cannot avoid inferring that it is corrupt. "They come" could only refer to the Jews, but these would rather be said to "go out;" the Hebrew writers are particular in distinguishing between to "come" and to "go out." Besides, there is no grammatical connection with the preceding verse. The Septuagint omits "they come," but the passage still remains enigmatical. Jeremiah 32:38, Jeremiah 32:39 are to be understood like Jeremiah 31:33. They must in very deed become the people of the Lord, for God gives them one heart and one way of life, to fear Him always, i.e., through His Spirit He renews and sanctifies them (Jeremiah 31:33; Jeremiah 24:7; Jeremiah 11:19). "One heart and one way" that they may all with one mind and in one way fear me, no longer wander through many wicked ways (Jeremiah 26:3; Isaiah 53:6). יראה is an infinitive, as often in Deut., e.g., Jeremiah 4:10, from which the whole sentence has been derived, and Jeremiah 6:24, to which the expression לטוב להם points. The everlasting covenant which the Lord wishes to conclude with them, i.e., the covenant-relationship which He desires to grant them, is, in fact, the new covenant, Jeremiah 31:33. Here, however, only the eternal duration of it is made prominent, in order to comfort the pious in the midst of their present sufferings. Consequently, only the idea of the עולם is mainly set forth: "that I shall not turn away from them, to do them good - no more withdraw from them my gracious benefits;" but the uninterrupted bestowal of these implies also faithfulness to the Lord on the part of the people. The Lord desires to establish His redeemed people in this condition by putting His fear in their heart, namely, through His Spirit; see Jeremiah 31:33-34. ושׂשׂתּי, "And I shall rejoice over them, by doing them good," as was formerly the case (Deuteronomy 28:63), and is again to be, in time to come. בּאמת, in truth, properly, "in faithfulness." This expression is strengthened by the addition, "with my whole heart and my whole soul." - So much for the promise of restoration and renewal of the covenant people. This promise is confirmed, Jeremiah 32:42-44, by the assurance that the accomplishment of deliverance shall follow as certainly as the decree of the calamity has done; the change is similar to that in Jeremiah 31:38. Finally, Jeremiah 32:43, Jeremiah 32:44, there is the application made of this to the purchase of the field which the prophet had been commanded to fulfil; and the signification of this purchase is thus far determined, that after the restoration of Judah to their own land, fields shall once more be bought in full legal form: with this, the discourse returns to its starting-point, and finishes. The article is used generically in השׂדה; hence, on the repetition of the thought, Jeremiah 32:44, the plural שׂדות is employed instead. The enumeration of the several regions of the kingdom, as in Jeremiah 17:26, is a rhetorical individualization for strengthening the thought. The land of Benjamin is here made prominent in relation to the field purchased by Jeremiah at Anathoth in the land of Benjamin. The final sentence 'כּי אשׁיב also serves for further proof. The Hiphil in this expression does not mean the same as the usual אשׁוּב: "I turn the captivity," i.e., I change the adversity into prosperity. השׁיב expresses restitutio in statum incolumitatis seu integritatis more plainly than שׁוּב - not merely the change of misfortune or misery; but it properly means, to lead back or restore the captivity, i.e., to remove the condition of adversity by restoration of previous prosperity. The expression is analogous to קומם or בּנה חרבות, to build or raise ruins, Isaiah 44:26; Isaiah 58:12; Isaiah 61:4, and קומם שׁממות, to raise up desolate places, Isaiah 61:4, which does not mean to restore ruins or desolate places, but to build them up into inhabitable places (cf. Isaiah 61:4), to remove ruins or desolations by the building and restoration of cities.
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