Jeremiah 33:26

Jer 33:26 Then will I cast away the seed of Jacob, and David my servant, [so] that I will not take [any] of his seed [to be] rulers over the seed of Abraham, Isaac, and Jacob: for I will cause their captivity to return, and have mercy on them.

Ver. 26. Then will I cast away the seed of Jacob.] The body of the faithful, whom he ruleth by his Word and Spirit. {Psa 105:1; Psa 105:6 Rom 9:6 Gal 3:16-17; Gal 6:16}

And will have mercy on them.] This is a complexive promise, and better than money, answereth all things.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Isaac-- (Psa 105:9; Amo 7:9, Amo 7:16).

The prophecy (Jer 34:1-7) as to Zedekiah is an amplification of that in Jer 32:1-5, in consequence of which Jeremiah was then shut up in the court of the prison. The prophecy (Jer 34:8-22) refers to the Jews, who, afraid of the capture of the city, had, in obedience to the law, granted freedom to their servants at the end of seven years, but on the intermission of the siege forced them back into bondage.

Next: Jeremiah Chapter 34

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

He mentions the seed of Jacob first, because it had been said to Abraham, For thy seed, and the same promise was repeated to Jacob. (Genesis 26:4; Genesis 28:14) He afterwards adds the seed of David, because an especial promise was afterwards given to David, (2 Samuel 7:12, 13:) Then also the seed of David, he says, will I reject, that I should not take of his seed to rule over the seed of Abraham, Isaac, and Jacob: he now fitly joins together what might have seemed unconnected; for he says, that there would be always some of David’s posterity to rule over all the tribes. God, therefore, thus preserved his Church when he set a king over his Church; or a kingdom, as we have said, is inseparable from the safety of the people.

He lastly adds, For I will restore their captivity This obviated the diffidence of the people: for an objection was ready at hand, “What can this mean? for the ten tribes have been already led away into distant regions, and are scattered; a part also of the kingdom of Judah has been cut off; and what remains is not far from entire ruin.” Hence God calls their attention to the hope of deliverance, as though he had said, that they were acting foolishly, because they were thus hasty, for their expectation ought to have remained in suspense until the time prescribed, that is, till the end of the seventy years, according to what we have before seen, when the Prophet spoke against impostors who boasted of a quick return. He therefore tells them that they ought patiently to bear their exile, until the full time of their deliverance came. And he points out the fountain or cause of their deliverance when he says, I will have mercy on them, as though he had said, that the very salvation whieh he promised to the people depended on his gratuitous mercy.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

Then will I cast away the seed of Jacob, and David my servant,.... R. Jonah thinks that Jacob is put instead of Aaron, because of the two families of David and Aaron before mentioned; but in this latter part of the chapter no mention is made of priests at all; and by the "seed" is meant one and the same, the spiritual seed of Christ, the antitypical David, and servant of the Lord; and which are no other than the seed of Jacob, over whom the Messiah reigns; or the spiritual Israel of God, whether Jews or Gentiles, and whom the Lord never casts away, so as to perish; but they shall all be saved in the Lord with an everlasting salvation: See Gill on Jer 31:37; and even the seed of Jacob, and of David, who was of Jacob, in the line of Judah, shall not be in such sense rejected:

so that I will not take any of his seed to be rulers over the seed of Abraham, Isaac, and Jacob; that is, any of the seed of David taken literally; from whom the Lord has taken one, or raised up one of his seed, even the Messiah, to be a ruler over all the spiritual seed of Abraham, Isaac, and Jacob; or of all that tread in their steps: but inasmuch as by the seed of Jacob and David may be meant the spiritual seed of Christ, by rulers taken from them may be intended spiritual rulers and governors of the church, or ministers of the Gospel:

for I will cause their captivity to return, and have mercy on them; not only their captivity from Babylon, and so the family of David restored and continued till the Messiah should spring out of it; but the spiritual captivity of the Israel of God, of which the other was a type, and would be brought about by the Messiah; who in his love and pity should redeem them, as he has, from sin, Satan, law, hell, and death.

Next: Jeremiah Chapter 34

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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. The sum of these two verses is plainly no more than God had said before, that a restoration of them to their own land should as certainly succeed their captivity as the night succeedeth the day, or the day succeedeth the night. God had as certainly established and ordained the one as the other, though not as yet so established, the one in the order of natural causes as the other. God would certainly have mercy on them, and in showing his mercy would take care that one of the seed of David should be their ruler, which was fulfilled in the Messiah.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.