Exposition of Jeremiah 33:3
Jeremiah 33:3, "Call to me, and I will answer you, and will show you great things, and difficult, which you don’t know," is a divine invitation to prayer embedded within a larger message of restoration for Judah and Israel [3]. This verse appears in a section of Jeremiah (chapters 30-33) often referred to as the "Book of Consolation," which contrasts sharply with the preceding chapters dominated by pronouncements of judgment.
The immediate context of Jeremiah 33 is set during a time of severe distress for Judah. Jeremiah is imprisoned in the court of the guard while Jerusalem is under siege by the Babylonian army [1]. Despite this dire situation, the Lord's word comes to Jeremiah, emphasizing God's power as the one "who made the earth, Yahweh who formed it to establish it" (Jeremiah 33:2). This divine self-description underscores the authority behind the promise given in verse 3. The chapter continues with promises of healing, cleansing, and the restoration of Judah and Israel, culminating in the establishment of a righteous Branch from David and a perpetual covenant with the Levitical priests [1, 2].
The Hebrew word for "difficult" (בְּצֻרוֹת, bəṣurot) in Jeremiah 33:3 can also be translated as "fortified" or "inaccessible" [3]. Rashi, a prominent medieval Jewish commentator, interpreted this as "strong things laid up in My heart to perform them," suggesting divine plans that are hidden or reserved for God's appointed time [5]. This implies that the "great and difficult things" are not merely challenging for humans to comprehend, but are securely held within God's own counsel, awaiting their revelation and execution. The Treasury of Scripture Knowledge cross-references this verse with other passages that speak of God revealing hidden knowledge or performing mighty acts, such as Isaiah 45:3, which mentions God giving "treasures of darkness, and hidden riches of secret places" [4].
The call to "Call to me" (קְרָא אֵלַי, qəraʾ ʾelay) is a direct imperative, emphasizing the necessity of prayer in receiving these divine revelations and blessings. This aligns with a broader biblical theme where God invites His people to seek Him, promising a response. For instance, Jeremiah 29:12-14, another passage from the Book of Consolation, similarly links seeking God with finding Him and experiencing restoration.
Throughout Christian tradition, Jeremiah 33:3 has been understood as a powerful encouragement to prayer and a testament to God's willingness to reveal His purposes. Augustine, for example, frequently emphasized the importance of divine revelation and God's foreknowledge, noting Jeremiah's prophetic spirit concerning Christ and the calling of the nations [6, 7]. While not directly quoting Jeremiah 33:3, Augustine's broader theological framework aligns with the idea that God reveals "great and difficult things" to those who seek Him. John Calvin, a key figure in Reformed theology, highlighted God's providential governance of the world and humanity's dependence on divine direction, quoting Jeremiah 10:23 ("O Lord, I know that the way of man is not in himself: it is not in man that walketh to direct his steps") to underscore this point [8]. This theological perspective reinforces the idea that humans cannot know or achieve God's "great and difficult things" without divine intervention and revelation.
The "great and difficult things" promised in Jeremiah 33:3 are ultimately tied to the restoration of Judah and Israel, the rebuilding of Jerusalem, and the establishment of a righteous king from the line of David (Jeremiah 33:6-18). These promises extend beyond immediate relief from the Babylonian siege, pointing to a future era of peace, security, and covenant faithfulness. The passage functions as a reminder that even in the midst of seemingly insurmountable challenges, God's ultimate plans for His people are for their good and restoration, and these plans are revealed to those who call upon Him.
Sources
- Jeremiah “Yahweh’s word came to Jeremiah, saying, -- Jeremiah 33:23”
- Jeremiah “Yahweh’s word came to Jeremiah, saying, -- Jeremiah 33:19”
- Jeremiah “Call to me, and I will answer you, and will show you great things, and difficult, which you don’t know. -- Jeremiah 33:3”
- Treasury of Scripture Knowledge “Isaiah 45:3 cross-references: Exodus 33:12, Exodus 33:17, 2 Chronicles 6:17, Ezra 1:2, Isaiah 41:23, Isaiah 43:1, Isaiah 48:15, Isaiah 49:1, Jeremiah 27:5, Jeremiah 41:8, Jeremiah 50:37, Jeremiah 51:53, Ezekiel 29:19”
- Sefaria (Jewish (Rabbinic)) “Rashi (Rabbi Shlomo Yitzchaki) on Jeremiah 33:3: and strong things laid up in My heart to perform them.”
- Schaff ANF/NPNF (Patristic) “NPNF1 Vol 2: Augustine — City of God, Christian Doctrine — CHAP. 33.--WHAT JEREMIAH AND ZEPHANIAH HAVE, BY THE PROPHETIC SPIRIT, SPOKEN BEFORE CONCERNING CHRIST AND THE CALLING OF THE NATIONS. (part 2): all; and He is a man, and who shall know Him?"(2) That passage also is his which I have quoted in the seventeenth book concerning the new testament, of which Christ is the Mediator. For Jeremiah himself says, "Behold, the days come, saith the Lord, that I will complete over the house of Jacob a new testament," and the rest, which may be read there.(3) For the present I shall put down those pred”
- Schaff ANF/NPNF (Patristic) “ANF Vol 9: Gospel of Peter, Diatessaron, Origen's Commentaries — SECTION XXIII. (part 3): asked his disciples, 33 and said, What do men say of me that I am, the Son of man?(11) They said unto him, Some say, John the Baptist; and others, Elijah; and others, Jeremiah, or one of the 34, 35 prophets. He said unto them, And ye, what say ye that I am? Simon Cephas an- 36 Arabic. swered and said, Thou art the Messiah, the Son of the living God. Jesus an- p. 91 swered and said unto him, Blessed art thou, Simon son of Jonah: flesh and 37 blood hath not revealed it unto thee, but my Father which is in h”
- CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 32: chiefly for the sake of mankind that the world was made, we must look to this as the end which God has in view in the government of it. The prophet Jeremiah exclaims, “O Lord, I know that the way of man is not in himself: it is not in man that walketh to direct his steps,” ( Jer. 10:23 ). Solomon again says, “Man’s goings are of the Lord: how can a man then understand his own way?” ( Prov. 20:24 ). Will it now be said that man is moved by God according to the bent of his nature, but that man himself gives the movement any direction”