Jeremiah 33:11

Jer 33:11 The voice of joy, and the voice of gladness, the voice of the bridegroom, and the voice of the bride, the voice of them that shall say, Praise the LORD of hosts: for the LORD [is] good; for his mercy [endureth] for ever: [and] of them that shall bring the sacrifice of praise into the house of the LORD. For I will cause to return the captivity of the land, as at the first, saith the LORD.

Ver. 11. The voice of joy.] See Jer 7:34; Jer 16:9.

The voice of them that shall say, Praise the Lord of hosts, for he is good.] This carmen intercalare the Jews sang joyfully at their return from Babylon, {Ezr 3:11} and the saints shall have cause to sing throughout all eternity.

And of them that shall bring the sacrifice of praise.] Even "the calves of their lips, giving thanks to his name," {Heb 13:15} together with other evangelical sacrifices, as contrition; {Psa 51:17} confidence; {Psa 4:4} alms deeds; {Heb 13:16} the obedience of faith; {Rom 15:16} self-denial, {Rom 12:1} &c. The Talmudists say that the sacrifice of praise here mentioned shall continue when all other sacrifices are abolished; and this we see verified in the Christian Church.

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.

33:11 bridegrooms and brides: Contrast the earlier prophecies in 7:34 and 25:10.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Which was a song appointed for the Levites to praise God by, 1 Chron. 16:8; Ps. 105:1; Isa. 12:4; Ps. 106:1; 107:1; 118:1; 136:1.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

(Jer 7:34; Jer 16:9).

Praise the Lord, &c.--the words of Psa 136:1, which were actually used by the Jews at their restoration (Ezr 3:11).

sacrifice of praise-- (Psa 107:22; Psa 116:17). This shall continue when all other sacrifices shall be at an end.

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

Verse 11. The voice of them that shall say, Praise the Lord of hosts] That is, the voice of the Levites in the sacred service: intimating that the temple should be rebuilt, and the public service restored.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

Heard then shall be the voice of joy, and the voice of gladness; the voice of the bridegroom, and the voice of the bride; that is, marriages shall again be celebrated. And this way of speaking often occurs in the Prophets when they refer to the joyful condition of the city and of the people; for in seasons of mourning no one thinks of marrying a wife, so that marriage-feasts then cease as well as all festivals. Then the Prophet briefly shews that God would put an end to the calamities of the people, and give them reasons for rejoicing after he had for a time punished their sins.

But he shews also of what kind their joy would be, The voice of them who shall say, Praise ye Jehovah of hosts Here he distinguishes between the faithful and the ungodly, for joy is common to both, when prosperity happens to them; for God’s children may rejoice when the Lord shews himself to them as a bountiful Father. But the profane exult through intemperate joy, and at the same time they make no mention of God, for they live only on present things; but the faithful raise up their thoughts to God, and never rejoice without thanksgiving. Thus they consecrate and sanctify their joy, when the ungodly, by polluting God’s blessing, do also contaminate their joy. We ought then to take special notice of this difference which the Prophet here intimates, between godly and profane joy; for the children of this world do indeed exult, but as we have said, immoderately in their joy; and they are unthankful to God, and never duly reflect on his goodness; nay, they designedly turn away their eyes and their thoughts from God; but the faithful have always a regard to God whenever it succeeds well with them, for they know that everything flows to them from God’s goodness only.

Hence he says, Heard shall be the voice of them who shall say, Praise ye Jehovah, for he is good, etc. The Prophet here alludes to the customary practice of singing, which is spoken of in sacred history. For we know that when the Temple was dedicated, the praises of God were celebrated, and the Levites always sang, For his mercy is for ever They first exhorted others to praise God, and to every sentence this repetition was added, “For his mercy is for ever.” What then had formerly been in common use the Prophet refers to: Heard then shall be that usual song, Praise ye Jehovah, for his mercy is for ever

He then adds, Of them who shall bring praise to the house of Jehovah; for I will restore the captivity of the land He mentions sacrifices, for the service, according to the Law, required, that these should be added as evidences of gratitude. God indeed had no need of vetires, nor did he delight in external displays; but these exercises of religion were necessary for a rude people, and still learning the elements of truth. The Prophet then speaks here with reference to a particular time, when he connects sacrifices with praises and thanksgiving, he yet shews for what end God required sacrifices to be then offered to him, lest the Jews should think that God was pacified when a calf had been slain. He then shews that all this had been prescribed to them, and enjoined for this end — that they might shew themselves thankful.

This metonymical mode of speaking ought then to be carefully observed; for hence we conclude, that sacrifices of themselves were of no moment, but were only acceptable and of good odor to God on this account — because they were evidences of gratitude.

He then adds, To the house of Jehovah Now, this also ought in the last place to be noticed, — that it is not sufficient for one to be thankful to God, but that public thanksgiving is also required, so that we may mutually stimulate one another. And we also know that confession ought not to be separated from faith; as faith has its seat in the heart, so also outward confession proceeds from it; and therefore it cannot be but that the interior feeling must break out from the soul, and the tongue be connected with the heart. It hence follows, that all those are guilty of falsehood who say that they have faith within, but are at the same time mute, and, as far as they can, unworthily bury the benefits of God. And as I have said, this zeal is required of all the godly, in order that they may stimulate one another to praise God; for it was for this purpose and for this reason, that express mention is made of the Temple; that is, that the faithful might understand, that God is to be worshipped, not only privately and within closed doors, but that also a public profession ought to be made, so that they may together with common consent celebrate and acknowledge his benefits and blessings.

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.

(11) The voice of joy, and the voice of gladness . . .—The words gain greater emphasis as being those which the prophet had himself used (Jer_7:34; Jer_16:9; Jer_25:10) in foretelling the desolation of the city. He points, as it were, by implication to the fulfilment of the one prediction, as a guarantee that the other also will, in due season, have its fulfilment.

Praise the Lord of hosts . . .—The words were used as the ever-recurring doxology of the Temple-services (Ezr_3:11; 2Ch_7:6; 2Ch_20:21; Psa_136:2-3; 1Ma_4:24). The Courts of the Temple, now hushed in silence, should once again re-echo with the Hallelujahs of the Priests and Levites. The “sacrifice of praise” (the same phrase as in Jer_17:26; Psa_56:12) may be either “the sacrifice which consists in praise,” or the “sacrifices of thanksgiving” of Lev_7:12, which were offered in acknowledgment of special blessings. The ground of the thanksgiving in either case would be that the Lord had “turned again the captivity” of Jacob. The phrase was a familiar one, as in Psa_14:7; Psa_53:6; Deu_30:3. The words “as at the first” (literally, as at the beginning) do not refer to any previous restoration, like that of the Exodus from Egypt, but to the state before the exile.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

11. Give thanks to the Lord of hosts, for the Lord is good, for his mercy endureth for ever] liturgical forms used in the Temple services. See 1Ch_16:34; 2Ch_5:13; 2Ch_7:3; 2Ch_7:6; Ezr_3:11; Psa_106:1.

sacrifices of thanksgiving] See on Jer_17:26.

I will cause the captivity of the land to return] See note on Jer_32:44.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

The voice of joy, and the voice of gladness,.... Such is the voice of the Gospel to all sensible sinners; whose eyes are opened to see their lost estate; whose ears are opened to hear the joyful sound: whose hearts are opened to attend to the things spoken in it; who are humble and contrite, wounded and broken in spirit, and have a spiritual understanding of things given them: to these the Gospel preached is glad tidings of great joy; since it contains in it the doctrines of peace and pardon through the blood of Christ; of justification through his righteousness; of rest in him, and salvation by him. It is a voice of joy and gladness to all believers in Christ; since hereby they hear of Christ whom they love; they hear of the love of God in him, and of the love of him to them; it is food to their souls; and when found, under the hearing of it, it is the joy and rejoicing of their hearts; and whereas they are continually sinning in thought, word, or deed, the doctrine of pardon must be joyful to them. Moreover, this may be meant of the voice of those that come to the church of God, with songs of joy and gladness, for electing, redeeming, calling, pardoning, and justifying grace; the voice of young converts, and of all them that rejoice in Christ Jesus, and have no confidence in the flesh; see Isa 35:10; and why may not the ordinance of singing psalms, hymns, and spiritual songs, be included? since those are enjoined to be sung, and are sung in Gospel churches, Eph 5:19;

the voice of the bridegroom, and the voice of the bride; which, literally understood, is expressive of great joy and happiness; as the contrary signifies great calamity and distress; see Jer 7:34. It may be understood of such who are in such a natural relation to one another; and yet their voice may intend their joining together in spiritual praise to God. Moreover, by the "bridegroom" may be meant Christ, who has espoused his people to himself, and is their husband, and behaves as such towards them, in all tenderness, care, love, and affection; and his voice was heard in Judea's land as the bridegroom; John heard it, and rejoiced at it, and so did many others; see Mat 9:15, Joh 3:29; and the Gospel indeed is no other than his voice; and a soul quickening, soul comforting, and soul alluring, and charming voice it is. And by the "bride" may be meant the church, who is the bride, the Lamb's wife, being married to him; whose voice of prayer and praise to Christ, and of encouragement to sensible sinners, is heard in Zion, and is very desirable, Sol 2:14;

the voice of them that shall say, praise the Lord of hosts; the husband of his church, and Redeemer of his people, and who is the sovereign Lord of all; the voice of such is heard, who stir up others to this work and service, and enforce it by the reasons following:

for the Lord is good; originally and essentially in himself, and the fountain of goodness to others; the good Head and Husband of his church; the good Samaritan: the good Shepherd of his sheep, and Saviour of his people:

for his mercy endureth for ever; it is from everlasting to everlasting; in his love and pity he has redeemed his church; and this is seen in his tender care of her, and will endure to eternal life: these words seem to be taken out of Psa 106:1; and were used by the Jews at the laying of the foundation of the second temple, Ezr 3:11;

and of them that shall bring the sacrifice of praise into the house of the Lord; the church of the living God, the materials of which are lively stones, or true believers in Christ; into which none should enter without an offering; and this should be a spiritual one, the sacrifice of praise and thanksgiving; which God has enjoined as well pleasing to him, because it glorifies him. This shows that this prophecy belongs to Gospel times; since no other sacrifice is mentioned as brought into the house of God but the sacrifice of praise. And remarkable is the note of Kimchi on this passage;

"he does not say a sin offering, or a trespass offering, because at this time there will be no ungodly persons and sinners among them, for they shall all know the Lord. And so our Rabbins of blessed memory say, all offerings shall cease in time to come (the times of the Messiah) but the sacrifice of praise;''

for I will cause to return the captivity of the land as at the first,

saith the Lord: a release from spiritual captivity, or redemption by Christ; being the foundation of all solid joy, praise, and thanksgiving.

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

Praise the Lord ... - The customary formula of thanksgiving in many of the later Psalms, and from its occurrence in 2Ch 5:13; 2Ch 7:3, 2Ch 7:6 ff probably a regular part of the liturgical service of the temple.

Shall say ... shall bring the sacrifice of praise - Or, say ... as they bring praise, i. e., a thank-offering (see the marginal reference) into the house of the Lord

At the first - Before the captivity, and when still unpolluted by the sins which have brought upon it so heavy a chastisement.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Vows. Promised victims of thanksgiving. (Calmet) --- First, when they were settled in it under Josue. (Haydock)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

The sum of this verse is, that those that should be carried into captivity should return, and upon their return they should be in their former states; both as to civil transactions, they should again marry and give in marriage; and as to civil and spiritual joy, they should publicly praise the Lord as they were wont to do in the words of David, Psa 106:1; 107:1; 118:1; 136:1, (we have a record in holy writ of the fulfilling of this prophecy upon the laying the foundations of the second temple, Ezr 3:11) and offer sacrifices of thanksgiving. See Neh 12:27.

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

11. The voice of joy, etc. — The fulness and emphasis of this promise is indicated by the wave after wave of parallelism which flows in upon us. Praise the Lord, etc. — This phraseology seems to be quoted here as liturgical; the regular and universal formula of praise and thanksgiving.

As at the first — I will restore the land to the condition it had before the captivity.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

The sacrifice of praise. (see on Jer_17:26)

The prophet"s refrain.

"For I will cause to return the captivity of the land." This declaration is heard again and again. We have it in substance times without number in this and in previous chapters. We have a similar statement in Jer_32:37. But we have the exact words, the very same form of expression, in Jer_32:44, and in vers. 7 and 26 of this chapter. Hence we have called it the prophet"s refrain. And the like theme of God"s purposes of grace towards mankind generally should be the refrain of all the prophets of the Lord in these our days. For

I THE BLESSINGS ASSURED ARE SIMILAR. In connection with each several repetition of this promise, "I will cause their captivity to return," is named some specific blessing which that return shall bring along with it. In connection with its first mention (Jer_32:44) God"s purpose is given as the reason wherefore his now afflicted people should again possess their land. And there is a life eternal, a true, real, blessed life for humanity; a life compared with which this life is like the hard lot of the captive Israel compared with the glowing glad life promised in the days when their captivity should return. Then in connection with its second mention (ver. 7 of this chapter) there is the promise of "health and cure," moral and spiritual health, when their iniquity should be cleansed and their sin forgiven. And is not the promise of man"s redemption like to this? In the eternal life there shall be health and cure indeed. And with the third mention of this promise (ver. 11) there is associated gladness and joy. "There shall be... the voice of joy and the voice of gladness," etc. (ver. 11). And with the fourth there is (ver. 26 of this chapter) the promise of permanence for all that has been before, the permanency as of the covenant of day and night, and the perpetual sovereignty of their own royal house, the seed of David. And so we look for a new order of things, which shall not be as this, troubled and transient, but characterized by a rest and joy that shall be eternal. Thus analogous are the blessings promised to the return of Israel and the redemption of mankind.

II THE MOTIVES OF SUCH PROCLAMATION OF GOD"S PURPOSES OF GRACE ARE ALIKE. The reason of the prophet"s refrain were such as these.

1. He so delighted in the truth he had to tell. Often and often he had been charged with a message of a far less welcome kind; but this was blessed to his soul. And so, would we effectually speak of God"s purposes of grace, they must be the joy of our soul. We must ourselves delight in them.

2. He really believed it. The oft repetition of this word shows his confidence in it. He speaks with no bated breath. "I believed, therefore have I spoken." And this must ever be the spiritual force with which our gospel must be charged if it is to have any effect on those who hear it.

3. He knew it would so comfort the cast down. Many already were mourning along with the prophet over the desolations so surely coming on the land, and many more when away in exile would mourn. But the prophet knew that their hearts would be cheered and sustained by the earnest and confident assurance that "their captivity should return." For their sake, therefore, he reiterated this word. And in order to our now earnestly proclaiming the message of God"s love, we too must believe that it will do the people good, that it will be for their help and comfort. And we must have for them, as the prophet had for his people, a real love and concern. This has ever been an attendant of and is essential to a successful ministry.

4. He knew that it would so vindicate God. Questionings and perplexities not a few were being occasioned by the prophet"s solemn declarations of the coming destruction. They contrasted his terrible word with the oft repeated promises made by God" to David and to his seed forever" and to Zion, concerning which he had said, "There will I dwell, for I have delighted in it." These and the many more like promises seemed forever to forbid the possibility of that which the prophet, and now the actual course of events, declared to be close at hand. How were the two to be reconciled, and the truth and goodness of God to be vindicated? It was by the truth declared in this refrain of the prophet. That rendered both Divine words harmonious and true. Thus the enemies of the prophet would be silenced, and the company of them that feared God would be reassured. The house of God was dear to the prophet; and so must it be to us would we earnestly preach his Word. "The zeal of thine house hath eaten me up;" "Wist ye not that I must be about my Father"s business?" So was it spoken of or by the Lord Jesus Christ; and so in like manner in our measure and degree must it be true of us if we are to be true witnesses for him and for his grace. The gospel is the vindication of God today, as the return of the Captivity was in the days of the prophet. And being jealous for God, he proclaimed incessantly that return, as we must the redemption of mankind. C.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.