Jeremiah 33:9
And it shall be to me a name of joy, a praise and an honor before all the nations of the earth, which shall hear all the good that I do to them: and they shall fear and tremble for all the goodness and for all the prosperity that I procure to it.
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(9) It shall be to me a name of joy . . .—The thought presents two aspects in its bearing on the outlying nations. On the one hand, they shall sing the praises of the restored city; on the other, they shall fear and tremble before its greatness, as showing that it was under the protection of the Lord of Israel. The word for “fear” is used in Isaiah 60:5; Hosea 3:5, for the quivering, trembling emotion that accompanies great joy, and is, perhaps, used here to convey the thought that the fear would not be a mere slavish terror.

Jeremiah 33:9. And it shall be to me a praise and an honour — Jerusalem thus rebuilt, and Judah thus re-established, shall be to my glory before all the nations. In other words, it is foretold here that God’s especial providence over the Jews, in restoring their city and temple, and re-establishing them in their own land, should be taken notice of by the heathen world, and should cause them to give glory to that God whom the Jews worshipped: see Ezra 1:2; Ezra 6:12. Or, as the words may imply, This renewed nation shall be as much a reputation to religion as formerly they were a reproach to it. This promise, however, has been much more signally fulfilled in the Christian Church, to which the heathen resorted, as to the seat and temple of truth, than it has yet been in the Jewish. And they shall fear and tremble for the goodness that I do unto it — These surprising effects of my goodness shall produce an astonishment like that which arises from fear. Or, the meaning is, They shall fear to engage against a nation so beloved and favoured by me, Exodus 15:14-16.33:1-13 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.It - The city, Jerusalem.

They shall fear and tremble - With terror, because of the eternal opposition between right and wrong, truth and error. The nations of the earth as opposed to Israel represent the world as opposed to the Church.

9. it—the city.

a name … a praise—(Jer 13:11; Isa 62:7).

them—the inhabitants of Jerusalem.

they shall fear … for all the goodness—(Ps 130:4). The Gentiles shall be led to "fear" God by the proofs of His power displayed in behalf of the Jews; the ungodly among them shall "tremble" for fear of God's judgments on them; the penitent shall reverentially fear and be converted to Him (Ps 102:15; Isa 60:3).

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, Exodus 15:14,16: Others interpret it of a religious fear and trembling, to which God’s mercy to the Israelites should invite those people that should see and hear of it; but I think the former is the most probable sense of the prophet here. And it shall be to me a name of joy, a praise, and an honour,.... That is, the church and people of God, being redeemed and rebuilt by Christ, and being cleansed from their sins in his blood, and all their iniquities forgiven for his sake, would be a cause of joy to themselves and others, and bring joy, praise, and honour unto God: so the church, in the latter day, will be an eternal excellency, a joy of many generations, and a praise in the earth, Isaiah 60:15; and here they are said to be so,

before all the nations, which shall hear all the good that I do unto them; in redeeming them by the Messiah; calling them by his Spirit and grace; justifying them by the righteousness of Christ; pardoning their sins through his blood; making them meet for, and giving them a title to, eternal glory and happiness; all which would be made known, as it has been to the Gentiles, through the preaching of the Gospel; and which has occasioned joy and gladness among them, and praise and thanksgiving unto God, and which has redounded to his honour and glory:

and they shall fear and tremble, for all the goodness and for all the prosperity that I procure unto it; that is, they shall fear the Lord, and tremble at his word; not with a slavish, but filial fear, which is consistent with joy and gladness; and which fear will be influenced not by the terrors of the law, but by the goodness of God; being of the same nature with the fear of the converted Jews at the latter day, who will fear the Lord, and his goodness, Hosea 3:5; so the Gentiles, seeing and hearing of the goodness of God bestowed upon the believing Jews, will be solicitous for the same, and be encouraged to seek after it; and finding it, shall be engaged to fear the Lord, and worship him.

And it shall be to me a name of {h} joy, a praise and an honour before all the nations of the earth, which shall hear all the good that I do to them: and they shall fear and tremble for all the goodness and for all the prosperity that I procure to it.

(h) By which he shows that the Church in which is remission of sins, is God's honour and glory, so that whoever is enemy to it, labours to dishonour God.

9. shall fear and tremble] inferring that He who so honours those who seek Him will punish with equal emphasis those who disregard Him.Verse 9. - And it shall be; viz. Jerusalem. A name of joy; rather, on the analogy of Isaiah 55:13. etc., a monument of joy; i.e. joy giving. They shall fear and tremble. As feeling the contrast between their "unprofitable" idol gods and the faithful God of Israel. Introduction. - Jeremiah 33:2. "Thus saith Jahveh who makes it, Jahveh who forms it in order to establish it, Jahveh is His name: Jeremiah 33:3. Call on me and I will answer thee, and tell thee great and hidden things which thou knowest not." The reference of the suffixes in עשׂהּ, אותהּ, and הכינהּ is evident from the contents of the propositions: the Lord does what He says, and forms what He wants to make, in order to accomplish it, i.e., He completes what He has spoken and determined on. יצר, to frame, namely, in the mind, as if to think out, just as in Jeremiah 18:11 : the expression is parallel with חשׁב; in this sense also we find Isaiah 46:11. הכין, to establish, realize what has been determined on, prepare, is also found in Isaiah 9:6; Isaiah 40:20, but more frequently in Jeremiah (Jeremiah 10:12; Jeremiah 51:12, Jeremiah 51:15), and pretty often in the Old Testament generally. On the phrase "Jahveh is His name," cf. Jeremiah 31:35. The idea contained in Jeremiah 33:2 reminds us of similar expressions of Isaiah, as in Isaiah 22:11; Isaiah 37:26; Isaiah 46:11, etc.; but this similarity offers no foundation for the doubts of Movers and Hitzig regarding the genuineness of this verse. The same holds as regards Jeremiah 33:3. The first proposition occurs frequently in the Psalms, e.g., Jeremiah 4:4; Jeremiah 28:1; Jeremiah 30:9, also in Jeremiah 7:27; Jeremiah 11:14; but קתא with אל is unusual in Isaiah. The words בּצרות לא are certainly an imitation of נצרות ולא ידעתּם, Isaiah 48:6; but they are modified, in the manner peculiar to Jeremiah, by the change of נצרות into בצרות. The combination גּדלות וּבצרות noit is elsewhere used only of the strong cities of the Canaanites, Deuteronomy 1:28; Deuteronomy 9:1; Joshua 14:12, cf. Numbers 13:28; here בּצרות is transferred to things which lie beyond the limits of human power to discover, and become known to men only through divine revelation. There is no good reason for Ewald's change of בצרות in accordance with Isaiah 48:6. - On the contents of these verses Hengstenberg remarks: "It may seem strange that, though in the opening part the prophet is promised a revelation of greater, unknown things, for which he is to call on God, yet the succeeding announcement contains scarcely anything remarkable or peculiar." Graf also adds the remark of Hitzig, that the command to pray, addressed to Jeremiah, cannot have the effect of keeping us from the conclusion that the verses are an addition by a later hand. Ngelsbach replies that the mode of expression presents nothing specially unlike Jeremiah, and that what is most calculated to give the impression of being unlike Jeremiah's, namely, this introduction in itself, and especially the peculiar turn of Jeremiah 33:3, "Call unto me," etc., is occasioned by the prayer of the prophet, Jeremiah 32:16-25. To this prayer the prophet had received an answer, Jeremiah 32:36-44; but he is here admonished to approach the Lord more frequently with such a request. The God who has the power to execute as well as make decrees is quite prepared to give him an insight into His great thoughts regarding the future; and of this a proof is at once given. Thus, Jeremiah 33:1-3 must be viewed as the connecting link between Jeremiah 32; 33.

Yet these remarks are not sufficient to silence the objections set forth against the genuineness of Jeremiah 33:2, Jeremiah 33:3; for the specializing title of our chapter, in Jeremiah 33:1, is opposed to the close connection which Ngelsbach maintains between Jeremiah 32; 33. The fact that, in Jeremiah 32, Jeremiah addresses the Lord in prayer for further revelation regarding the purchase of the field, as commanded, and that he receives the information he desired regarding it, gives no occasion for warning to the prophet, to betake himself more frequently to God for disclosures regarding His purposes of salvation. And Ngelsbach has quite evaded the objection that Jeremiah does not obey the injunction. Moreover, the succeeding revelation made in vv. 4-26 is not of the nature of a "proof," for it does not contain a single great leading feature in God's purposes as regards the future. - Hengstenberg also points out the difficulty, "that the Scripture everywhere refuses to recognise a dead knowledge as true knowledge, and that the hope of restoration has an obstacle in the natural man, who strives to obscure and to extinguish it; that, consequently, the promise of restoration is always new, and the word of God always great and grand;" but what he adduces for the solution of the difficulty contained in the command, "Call on me, and I will show thee great and unknown things," is insufficient for his purpose. The objection which expositors have taken to these verses has arisen from an improper application of them; the words קרא אלי have been understood as referring to the request that God should give some revelation regarding the future, or His purposes of deliverance, and ענה as referring to the communication of His purposes for increasing our knowledge of them. But "to call on God" rather signifies to pray to God, i.e., to beseech Him for protection, or help, or deliverance in time of need, cf. Psalm 3:5; Psalm 28:1; Psalm 30:9; Psalm 55:17, etc.; and to "answer" is the reply of God made when He actually vouchsafes the aid sought for; cf. e.g., Psalm 55:17, "I call on God, and Jahveh answers me (saves me);" Psalm 4:2, Psalm 4:4; Psalm 18:7; Psalm 27:7, etc. Consequently, also, "to make known" (הגּיד) is no mere communication of knowledge regarding great and unknown things, no mere letting them be known, but a making known by deeds. The words עשׂהּ and יוצר אותהּ, ascribed to the Lord, suggest and require that the words should be thus understood. With the incorrect reference of these words to knowing and making known there is connected the further error, that the command, "Call unto me," is directed to the person of the prophet, and gives an admonition for his behaviour towards God, for which the text affords on foundation whatever; for it does not run: "Thus saith Jahveh to me" (אלי), and the insertion of this אלי is unwarranted, and inconsistent with the use of כּי which introduces the announcement. Hitzig, Graf, and others have passed by this כּי without remark; and what Ngelsbach says about it is connected with his view, already refuted, as to the essential unity of Jeremiah 32; 33. Lastly, Ewald has enclosed Jeremiah 33:3 within parentheses, and considers that the introductory formula of Jeremiah 33:2 is resumed in Jeremiah 33:4 : "Yea, thus saith Jahveh." This is a conclusion hastily formed by one who is in difficulty, for Jeremiah 33:3 has not the nature of a parenthesis. If we allow the arbitrary addition "to me" after the words, "Thus saith the Lord," Jeremiah 33:2, and if we take the words in their simplest sense - the invocation of the Lord as a call to God for help in need - then Jeremiah 33:2, Jeremiah 33:3 do not contain a mere prelude to the revelation which follows, but an exhortation to the people to betake themselves to the Lord their God in their calamity, when He will make known to them things unattainable by human discernment; for (כּי, Jeremiah 33:4) He announces, in reference to the ruined houses of the city, that He will repair their injuries.

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