Exegetical and Hermeneutical Commentary of Jeremiah 33:24

Considerest thou not what this people have spoken, saying, The two families which the LORD hath chosen, he hath even cast them off? thus they have despised my people, that they should be no more a nation before them.

24. this people ] If the words be right, they must indicate the sceptical part of the nation. But the subsequent context, as it stands, rather requires the meaning to be hostile nations. The emendation which makes the best sense is that of Du. and Co.: “He hath cast them off and rejected His people, that they should be no more a nation before Him.”

The two families ] Israel and Judah, as shewn by Jer 33:26.

Fuente: The Cambridge Bible for Schools and Colleges

Considerest thou not – literally, Hast thou not seen, i. e., noticed?

This people – i. e., the Jews.

Thus … – Or, and My people they have despised, so that they are no more a nation in their sight. They say that God has rejected Judah as well as Israel: and thus they despise themselves in their relation to God as His covenant-people, by regarding their national existence as about immediately to cease forever.

Fuente: Albert Barnes’ Notes on the Bible

Verse 24. The two families which the Lord hath chosen] Some think these refer to the two kingdoms of Israel and Judah; but they never can be considered as two distinct families, being of one and the same race. Others think that the families of Jacob and David are intended; but neither were these distinct. If the two families which had the priesthood be not meant, then the regal family of David, and the sacerdotal family of Jacob through Levi, may be designed. See Jer 33:26. Following the spiritual interpretation, neither the regal nor sacerdotal family has failed; for Jesus is a King and a Priest, and all true believers in him are kings and priests unto God and the Lamb. And the highest King that ever reigned is He who is the seed of David, King of kings and Lord of lords, who has all power in heaven and in earth.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

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 assent to promises, the fulfilling of which seemed to the eyes of sense and reason so improbable. By

the two families here mentioned, the prophet either meaneth the kingdoms of Israel and Judah, or, which seemeth to me much more probable, the families of David and Aaron, mentioned before. Thus, saith God, they have spoken scornfully of my people, as if they should never be a nation more, having rulers of themselves and a ministry.

Fuente: English Annotations on the Holy Bible by Matthew Poole

24. this peoplecertain of theJews, especially those who spoke with Jeremiah in the court of theprison (Jer 32:12; Jer 38:1).

the two familiesJudahand Israel.

before themin theirjudgment. They suppose that I have utterly cast off Israel so as tohe no more a nation. The expression, “My people,” ofitself, shows God has not cast off Israel for ever.

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

Considerest thou not what this people have spoken,…. The words are directed to the prophet by an interrogation, if he had not considered in his mind what he heard the people say; not the Chaldeans, with whom the prophet was not; but the unbelieving Jews, either the profane part of them, who had a wicked view in it, to accuse God, and discourage the godly; or the weaker sort of the good people, indulging unbelief and despondency:

saying, the two families which the Lord had chosen, he hath even cast them off? the kingdom and the priesthood, as Jarchi; the family of David and the family of Aaron, as Kimchi and Ben Melech; the, one with respect to the kingdom, and the other with respect to the priesthood; so Abarbinel, which seems right: though some interpret it of the kingdoms of Israel and Judah; and others of the two tribes of Judah and Benjamin; but since the covenant with David, and with the priests, are before spoken of, and the seed of David afterwards, it seems rather to regard the two houses of David and Aaron, which the Lord chose for the kingdom and priesthood to continue in; but by the captivity of the royal family, and of the priests in Babylon, just now about to take place, it was suggested that both were cast off by the Lord, and that there would be no more kings out of the one, nor priests out of the other:

thus they have despised my people: as being rejected of God, whom he would never more regard or restore to their former condition in church and state; so giving them up for lost, that they would be no more a nation and church, having kings to reign over them, or priests to minister for them:

that they should be no more a nation before them; either before their kings and priests, or in the sight of those persons who spoke the words before related.

Fuente: John Gill’s Exposition of the Entire Bible

He now assigns a reason why he had so largely spoken of the deliverance of the people and of their perpetual preservation, even because the blessing promised by God was regarded as uncertain by the unbelieving. Farther, God not only reminds his Prophet why he bade him to repeat so often the same thing, but speaks also for the sake of the people, in order that they might know that this repetition was not in vain, as it was necessary to contend against their perverse wickedness; for they had so filled their minds and hearts with despair, that they rejected all God’s promises, and gave no place to faith or hope.

There are some who explain this passage of the Chaldeans, who regarded the people with great contempt. But this explanation is cold and unmeaning. I have no doubt but that God here expostulates with the Israelites, because they relinquished the hope of a deliverance; for Jeremiah would not have spoken thus of the Chaldeans, Hast thou not seen this people? He expostulates with Jeremiah, because he had not moved from the city. He then shews, according to what I have already observed, that there was a necessity why he should so often confirm what had been said so plainly before of the return of the people, Hast thou not seen, he says, how this people speak? saying, Jehovah now rejects the two families whom he had chosen, even the kingdom of Israel and the kingdom of Judah.

It was indeed an unhappy event, that the people had been divided into two parts; for they ought to have been one nation. But though it had happened through the defection of the ten tribes that the body of the people had been torn asunder, yet the Prophet, according to the usual way of speaking, says, that the two families had been chosen The election of God was indeed different, even that the seed of Abraham might be one: for as there is but one head, so there ought to be but one body. But God had not wholly cast away the ten tribes, though they had wickedly and impiously revolted from the family of David. He then says, according to the language which prevailed, that the two families had been rejected, that is, the kingdom of Israel and the kingdom of Judah. Now the people said, that both were rejected, which was true, but not in the sense they intended; for as it has been before said, they thought that there was no hope remaining, as though the covenant of God had been wholly abolished, while yet the rejection was only for a time.

We hence see what God reproved in the common language of the people, even because they entertained no hope of mercy and pardon; for being struck with amazement, they had cast aside every thought of God’s promises, when they saw that they were to go into exile. For as before they had hardened themselves against threatenings, so now despair immediately laid hold on their minds, so that they could not conceive any idea of God’s goodness and mercy. He adds, that the people were contemptible in their eyes, so as not to be a nation any more Thus in the third place he teaches what we have before observed.

Fuente: Calvin’s Complete Commentary

(24-26) Considerest thou not what this people have spoken . . .The words that follow have been regarded by many commentators as the taunt of the heathen nationsChaldans, Egyptians, Edomites, and othersas they beheld what seemed to them the entire downfall of the kingly and the priestly orders, such as we find put into the lips of the heathen in Eze. 35:10; Eze. 36:20. The words this people, however, used as they are invariably of that to which the prophet himself belonged (Jer. 4:10; Jer. 5:14; Jer. 5:23; Jer. 6:19, and elsewhere), and indeed in the hundred or more passages in which the phrase occurs in the Old Testament, lead to a different conclusion. The prophets declaration of the steadfastness of Gods covenant was made in answer, not to the taunts of the heathen, but to the despair of Israel, such as had found utterance in the words recorded in Jer. 33:10 and Jer. 32:43. If the words thus they have despised my people seem to favour the former interpretation, it must be remembered that the subject of the verb is not necessarily the same as that of the previous clause, and that the scorn of other nations would be the natural outcome of the despondency into which Israel had fallen; or they might emphasise the fact that the despondency was itself, as it were, suicidal. Those who despised their own nation were despising the people of Jehovah. In contrast with this despondency, the prophet renews his assurance of the permanence of the kingly and priestly lines, and strengthens it by reference to the three great patriarchs of the race, with whom the truth of Jehovahs promises was identified (Exo. 3:15), and by connecting it with the promise of a return from the captivity. When that return came, it would be the pledge and earnest of the yet greater blessings which were involved in the new and everlasting covenant.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

24. What this people The Jews.

Two families Israel and Judah.

Have despised my people In that they have denied them their true and proper character as the covenant people of God.

Fuente: Whedon’s Commentary on the Old and New Testaments

Jer 33:24. The two families The Jews indirectly accuse God of breach of promise, in saying that he had rejected the kingdoms of Israel and Judah; which made the whole race of Jacob: others understand the tribes of Judah and Levi. The Lord fully answers this objection in the subsequent verses.

REFLECTIONS.1st, Jeremiah still continued under confinement, but God’s visits made the prophet’s prison a more desirable place than the palace of Zedekiah. The second time a message of peace is sent by him to encourage the drooping hopes of the people, ready to fall under their enemies, and sink into despair.

1. The prophesy is from the Lord, whose power is able to accomplish all his promises; the maker and former of the earth, and of all things therein. Jehovah is his name, self-sufficient, and faithful to his word.
2. Though God promises, the prophet must in prayer intercede for the fulfilment. Call unto me, and I will answer thee, for promises do not supersede but encourage our supplications; and shew thee great and mighty things which thou knowest not; either the strange deliverance of the people from Babylon, when their situation seemed desperate, an event which no human foresight could discover; or the greater wonders of gospel-grace, of which this temporal redemption was the figure.

3. Notwithstanding their present miseries, their houses, even those of their kings and nobles, battered down; their auxiliaries, or the besieged, slain under the ruins; or the houses which remained, filled, through famine and pestilence, with the dead corpses of those who were slain in God’s anger because of their wickedness; yet, deplorable as their situation is, it is not desperate: Behold, I will bring it health and cure, restore their desolations; I will reveal unto them the abundance of peace and truth; peace to enjoy their blessings, and truth, the true worship of God and fidelity between man and man restored: and I will cause the captivity of Judah and Israel to return; many of the other tribes returning to Judaea with those of Judah and Benjamin; and I will cleanse them from all their iniquity, the cause of their sufferings; both pardoning their guilt, and delivering them from the power of sin. And it shall be to me a name of joy, a praise and an honour before all the nations; God would glorify himself in shewing them such mercy, which would be attended with the most blessed effects; their prosperity not breeding security and neglect of God, but engaging them more faithfully to serve him, and making them jealous of offending a God so gracious. And this was still more eminently fulfilled by the coming of the Messiah; who, as the Sun of Righteousness, arose with healing in his wings; peace was established by him between God and fallen man, and abundance of peace diffused in the sinner’s conscience. Truth, the only true way of approaching God, and walking so as to please him, was by him revealed; then the dreadful captivity of sin was loosed, and the souls of men delivered from the bondage of corruption. In a dying Saviour’s blood a fountain was opened, that cleanseth from all sin; and, now rescued from the power, as well as guilt of their iniquities, the people of Jesus appear pleasing in his sight, an honour to their profession, and engaged, by all the goodness that they have tasted, with godly jealousy and fear to work out their salvation, diligent to please, and careful not to offend their merciful Saviour and reconciled God. Blessed and happy are they who experience this great redemption, begun in present pardon, peace, grace, and holiness; these pious souls, faithful unto death, shall see it shortly completed in glory everlasting.

2nd, We have farther blessings promised to the people of God.
1. The voice of joy shall return to Zion. The desolations under which it had lain, made many abandon themselves to despair of ever seeing the country raised from its ruins; but God will again replenish Jerusalem and the cities of Judah with multitudes of inhabitants; then the bridal music shall be heard, and the more delightful sounds of sacred melody echo through the courts of the temple; when this fresh instance of his astonishing goodness would make them with sacred rapture repeat the well-known psalm, where the burden of each verse is, “For his mercy endureth for ever.” This may also be referred to the times of the Gospel, the preaching of which would diffuse the greater joy and gladness, and awaken the warmest praises for the infinite mercies of redeeming love, when all other sacrifices should cease; but the spiritual sacrifices of praise shall never cease; begun in the church on earth, and continued by the glorified saints in heaven to eternity.
2. Plenty shall fill their land. The long-deserted fields shall now again be covered with bleating flocks, the shepherds in full security feeding them, and all the land over-spread with cattle, both mountains and valleys, passing under the hands of him that telleth them. Mystically, this may be interpreted of the ministers of Christ, the shepherds, and his believing people, the flock of his pasture; vast in multitude, and feeding securely under the divine protection.

3. Greater than all temporal mercies, the divine Messiah is promised. Long he had been expected as the hope of his Israel, and now the fulness of time approaches when he shall be revealed. In those days, and at that time, will I cause the Branch of Righteousness to grow up unto David; the Messiah, the great Author of all Righteousness, and raised up to sit on the throne of his father David; and he shall execute judgment and righteousness in the land, all judgment being committed to him; and in righteousness he will discharge the trust committed to him, executing vengeance on the enemies of his faithful people, vindicating them from wrong, and justifying them from every accusation of sin or Satan. In those days shall Judah, his faithful followers, be saved from all the powers of Satan and corruption; and Jerusalem shall dwell safely, delivered from the fear of every foe, and no more under condemnation; the faithful enjoying peace with God, and in their consciences, which no enemy can disturb or take away from those who cleave to this great Redeemer: and this is the name wherewith she shall be called, The Lord our Righteousness; his church being joined to Christ, she bears his name, is justified before God by his righteous obedience to the death of the cross, is made partaker of a divine nature, and stands complete in him.

3rdly, The branch from the root of Jesse being promised, the perpetuity of his kingdom is ensured.
1. Christ’s kingdom will be an everlasting kingdom, for in him alone can this promise be fulfilled. The house of David is long since extinct, or at least his descendants are utterly unknown, and for near two thousand years have been without the shadow of sovereignty; but Jesus reigns, and shall for ever sit on the throne of glory, while sun and moon endure.
2. He will have an everlasting priesthood, of which the Aaronical priesthood was typical. This has long since been abolished, but Christ ever liveth to make intercession for us; and, having offered one sacrifice for sin, is gone up into the presence of God, to plead continually the efficacy of that oblation once offered, and in virtue thereof to obtain eternal redemption for all the faithful: and this seems rather the sense of the prophesy, than either the application of it to the Christian ministry, or to believers in general, who are indeed a holy priesthood, offering up spiritual sacrifices to God through Christ Jesus.
3. God will multiply his seed beyond the stars of heaven, or the sand of the sea-shore, and the Levites that minister unto me (the faithful, so called because all of them are his ministers, consecrated for him, and offering continually before him the sacrifices of prayer and praise).

4. The glorious revival of religion in the latter days shall continue to the end of time. During their captivity, many of the unbelieving Jews in despondence, or their enemies in triumph, were ready to conclude that the Lord had cast off the two families whom he had chosen, the house of David and Aaron, or the two nations of Israel and Judah; thus they have despised my people, as if they were abandoned, and no more likely to be a nation; swallowed up by their conquerors, and ready to sink into oblivion. But sooner shall the succession of day and night be at an end, or the revolutions of the heavenly bodies be interrupted, than the seed of Jacob be thus cast off, or a ruler of their own nation be wanting to reign over them, when God shall in mercy turn their captivity. What God did in bringing his people from Babylon, but imperfectly answers the greatness of this promise; and therefore we must look farther, to the church of the faithful, the Israel of God; who, to whatever state of sufferings they may for a while be exposed, shall still be preserved under the government of Christ their king: their captivity from the bondage of corruption God will cause to cease; and, though for a time they may groan under antichristian tyranny, God will break the yoke from off their necks; so that neither men nor devils shall ever be able to root out their memorial from the earth. We see that the church of Christ has, in virtue of this promise, stood the fiercest fires of persecution during almost eighteen hundred years; and we may rest assured that she will not only be preserved to the end,the work of God shall still proceed and prosper,but that her latter end shall have vast increase, and all her enemies be made her footstool.

Fuente: Commentary on the Holy Bible by Thomas Coke

Jer 33:24 Considerest thou not what this people have spoken, saying, The two families which the LORD hath chosen, he hath even cast them off? thus they have despised my people, that they should be no more a nation before them.

Ver. 24. Consider thou not what this people have spoken. ] This unbelieving, misgiving, desponding people of mine.

The two families. ] Iudah et Israel habentur pro properipsemate.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)