Jeremiah 33:11
the sounds of joy and gladness, the voices of the bride and bridegroom, and the voices of those bringing thank offerings into the house of the LORD, saying: 'Give thanks to the LORD of Hosts, for the LORD is good; His loving devotion endures forever.' For I will restore the land from captivity as in former times, says the LORD.
Sermons
The Prophet's RefrainS. Conway Jeremiah 33:11
The Mournful Stillness of the PresentD. Young Jeremiah 33:10, 11
In What Sense Praise is a SacrificeA. Maclaren, D. D.Jeremiah 33:10-13
Joy After DesolationJ. Parker, D. D.Jeremiah 33:10-13
Praise to Christ Should be Spontaneous and UnrestrainedA. Maclaren, D. D.Jeremiah 33:10-13
Thanksgiving UnstintedA. Maclaren, D. D.Jeremiah 33:10-13
Paradise Lost and RegainedS. Conway Jeremiah 33:10-18














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 Jeremiah 32:37. But we have the exact words, the very same form of expression, in Jeremiah 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 (Jeremiah 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 voice of Joy, and the voice of gladness.
We are called upon to realise the fullest meaning of desolation. Think of a forsaken city, think of being afraid of the sound of your own footfall! Even in that desolation there comes an overpowering sense of society, as if the air were full of sprites, ghostly presences. What s singular sense there is too of trespass, encroachment, of being where you have no right to be — as if you were intruding upon the sanctuary of the dead — as if you were cutting to the life some spiritual ministry, conducting itself mysteriously but not without some beneficent purpose. You have broken in upon those invisible ones who are watching their dead; you want to escape from the solitude — in one sense it is too sacred for you, wholly too solemn; you would seek the society of your kind, for other society is uncongenial, unknown, and is felt to be a criticism intolerable, a judgment overwhelming. let if you do not fasten your attention upon the possibilities of desolation, darkness, forsakenness, loneliness, how can you appreciate what is to follow? May we not then hasten to inquire what is to follow? Can God work miracles here? It is just here that He works His grandest miracles; it is when all light dies out that He comes forth in His glory; it is when we say, There is no more road, the rock shuts us out, our progress is stayed, — it is then that a path suddenly opens in rocky places, and footprints disclose themselves for the comfort and inspiration of the lone traveller. Notice how exactly God's miracles fit human circumstances. They overflow them, but they first fill all their cavities and all the opportunities which they create and present. Thus God displaces darkness by light; thus God does not drive away the silence with noise but with music: it is no battering of rude violence that brings back human intercourse into plains that have been swept with human desolation; it is a festival, a banquet, a wedding scene, and already the forsaken valley vibrates as if under the clash of wedding bells. What was the quality of the joy that was wrought? It was profoundly religious. The voices that were uplifted were to say, "Praise the Lord of hosts: for the Lord is good; for His mercy endureth for ever." There are times when men must praise the Lord. The heart leads the judgment; the uppermost feeling, elevated and sanctified, tells the whole man what to do, uses the understanding as one might use some inferior creature to help him in carrying out the purposes of life. What is this highest faculty, what is this mysterious power, that takes to itself understanding, imagination, conscience, will, and all elements of energy? It is religious emotion; not sentimentalised and frittered away into mere vapour, but high, intelligent, noble feeling, glowing, passionate enthusiasm, a consecration without break or flaw or self-questioning, a wholeness of consent and devotion to the supreme purpose of life. When this desolation is banished, when this wedding feast is held, by what picture is the safety of the people represented? By a very tender one. We had in England shepherds who long ago spoke of taking care of their flocks under the idiom of "telling their tale" — counting the flock one by one. There shall be no hurrying, crowding into the fold, but one shall follow another, and each shall be looked at in its singularity; there shall be nothing tumultuous, indiscriminate, promiscuous; every process of providence is conducted critically, individually, minutely: so there is no hope for a man getting into the fold without the Shepherd seeing him; every sheep of the flock has to pass under the hand of him that telleth his tale. Until we realise the personality of the Divine supervision we shall flounder in darkness and our prayers will be mere evaporations, bringing back no answer, no blessing, no pledge from heaven. This is the picture presented by the prophet. Not one tittle of this providential order has been changed; the whole mystery of human life is to be found within its few lines. Consider what desolation good men have been called upon to realise. Never let us shut our eyes to the suffering aspect of human life. On the contrary, let us dwell upon it with attentive solicitude, that we may wonder, and learn to pray and trust. Say nought to the mocker, for he is not worth heeding, but say to the poor suffering heart itself, Wait: joy cometh in the morning: it is very sore now; the wind is very high, the darkness is very dense; our best plant poor heart! is to sit down and simply wait for God: He will come we cannot tell when, in the early part of the night, or not until the crowing of the cock, but come He will; it hath pleased Him to keep the times and seasons wholly to Himself, without revelation to narrow human intellects; let us then wait, and there is a way of waiting that amounts to prayer: poor heart! we have no words, we could not pray in terms, because we should be mocked by the echo of our own voice, but there is a way of sitting still that by its heroic patience wins the battle. Consider what changes have been wrought in human experience. You thought you could never sing again when that last tremendous blow was dealt upon your life, yet you are singing more cheerfully now than you ever sung in any day of your history; you thought when you lost commercial position that you never really could look up again, for your heart was overpowered, and behold, whilst you were talking such folly, a light struck upon your path, and a voice called you to still more strenuous endeavour, and to-day you who saw nothing before you but the asylum of poverty are adding field to field and house to house. You have been raised again from the very dead, you have forgotten your desolation, and you are now sitting like guests invited by heaven's own King at heaven's great banqueting table. Hold on; the end will judge all things. Hope stead. lastly in God; prayer is sweetest in the darkness; when there seems to be no road over which to travel up to heaven, then it works its miracles, it finds a pathway in the night-cloud. What is the joy that is depicted in this text? It is religious joy. The joy created by religion is intelligent. It is not a bubble on the stream, it has reason behind it; it is strengthened and uplifted, supported and dignified, by logic, fact, reality. Religious joy is healthy. It is not spurious gladness, it is the natural expression of the highest emotions. Religious joy is permanent. It does not come for a moment, and vanish away as if it were afraid of life and afraid of living in this cold earth-clime; it abides with men. Let us know by way of application that there is only one real deliverance from desolateness. That is a Divine deliverance. Let us flee then to the living God; let us be forced to prayer.

(J. Parker, D. D.)

And of them that shall bring the sacrifice Of praise.
If I wanted to use, which I do not, mere theological technicalities, I should talk about the difference between sacrifices of propitiation and sacrifices of thanksgiving. But let us put these well-worn phrases on one side, as far as we can, for a moment. Here, then, is the fact that all the world over, and in the Mosaic ritual, there was expressed a double consciousness — one, that there was, somehow or other, a black dam between the worshipper and his Deity, which needed to be swept sway; and the other, that when that barrier was removed there could be an uninterrupted flow of thanksgiving and of service. So on one altar was laid a bleeding victim, and on another were spread the flowers of the field, the fruits of the earth, all things gracious, lovely, fair, and sweet, as expressions of the thankfulness of the reconciled worshippers. One set of sacrifices expressed the consciousness of sin; the other expressed the joyful recognition of its removal.

(A. Maclaren, D. D.)

The sacrifice is thanksgiving. Then there will be no reluctance because duty is heavy. There will be no grudging because requirements are great. There will be no avoiding of the obligations of the Christian life, and rendering as small a percentage by way of dividend as the Creditor up in the heavens will accept. If the offering is a thank-offering, then it will be given gladly. The grateful heart does not hold the scales like the scrupulous retail dealer, afraid of putting the thousandth part of an ounce more in than will be accepted.

"Give all thou canst — high heaven rejects the love

Of nicely calculated less or more."

(A. Maclaren, D. D.)

If there is in us any deep, real, abiding, life-shaping thankfulness for the gift of Jesus Christ, it is impossible that our tongues should cleave to the roof of our mouths, and that we should be contented to live in silence. Loving hearts must speak. What would you think of a husband that never felt any impulse to tell his wife that she was dear to him; a mother that never found it needful to unpack her heart of its tenderness, even in perhaps inarticulate croonings over the little child that she pressed to her heart? It seems to me that a dumb Christian, a man that is thankful for Christ's sacrifice, and never feels the need to say so, is as great an anomaly as either of these I have described.

(A. Maclaren, D. D.)

People
Babylonians, Benjamin, David, Ezekiel, Isaac, Jacob, Jeremiah, Levites
Places
Jerusalem, Negeb, Shephelah
Topics
Age, Almighty, Armies, Beginning, Bride, Bridegroom, Bring, Bringing, Captivity, Cause, Condition, Endures, Endureth, Everlasting, Forever, Fortunes, Gladness, Happy, Hosts, Joy, Kindness, Love, Loving, Lovingkindness, Loving-kindness, Mercy, Mirth, Newly-married, Offering, Offerings, Praise, Restore, Return, Sacrifice, Sacrifices, Saying, Says, Sing, Sounds, Steadfast, Thank, Thanks, Thanksgiving, Turn, Unchanging, Voice, Voices
Outline
1. God promises to the captivity a gracious return;
9. a joyful state;
12. a settled government;
15. Christ the branch of righteousness;
17. a continuance of kingdom and priesthood;
19. and a stability of a blessed seed.

Dictionary of Bible Themes
Jeremiah 33:11

     5196   voice
     5660   bridegroom
     5710   marriage, customs
     5742   wedding
     7470   temple, significance
     7476   thank-offering

Jeremiah 33:10-11

     5659   bride

Jeremiah 33:10-16

     6730   reinstatement

Library
A Threefold Disease and a Twofold Cure.
'I will cleanse them from all their iniquity, whereby they have sinned against Me; and I will pardon all their iniquities, whereby they have sinned, and whereby they have transgressed against Me.'--JER. xxxiii. 8. Jeremiah was a prisoner in the palace of the last King of Judah. The long, national tragedy had reached almost the last scene of the last act. The besiegers were drawing their net closer round the doomed city. The prophet had never faltered in predicting its fall, but he had as uniformly
Alexander Maclaren—Expositions of Holy Scripture

Things Unknown
"Call unto me, and I will answer thee, and shew thee great and mighty things, which thou knowest not."--Jeremiah 33:3. GOD'S PEOPLE WILL NEVER THRIVE on anything less substantial than bread from heaven. Israel in Egypt might live on garlic and onions, but Israel in the wilderness must be fed with the manna that came down from heaven, and with the water that gushed out of the rock, when it was smitten by the rod of God. The child of God, while he is yet in his sins, may, like other men, revel in them,
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 46: 1900

Discerning Prayer.
INTRODUCTORY. BY D.W. WHITTLE. To recognize God's existence is to necessitate prayer to Him, by all intelligent creatures, or, a consciously living in sin and under condemnation of conscience, because they do not pray to Him. It would be horrible to admit the existence of a Supreme Being, with power and wisdom to create, and believe that the creatures he thought of consequence and importance enough to bring into existence, are not of enough consequence for him to pay any attention to in the troubles
Various—The Wonders of Prayer

The Royal Priesthood
Gerhard Ter Steegen Jer. xxxiii. 18; Rev. i. 6 The race of God's anointed priests shall never pass away; Before His glorious Face they stand, and serve Him night and day. Though reason raves, and unbelief flows on, a mighty flood, There are, and shall be, till the end, the hidden priests of God. His chosen souls, their earthly dross consumed in sacred fire, To God's own heart their hearts ascend in flame of deep desire; The incense of their worship fills His Temple's holiest place; Their song with
Frances Bevan—Hymns of Ter Steegen, Suso, and Others

The Best of the Best
"I am the rose of Sharon, and the lily of the valleys."--Song of Solomon 2:1. THE time of flowers has come, and as they are in some faint degree emblems of our Lord, it is well, when God thus calls, that we should seek to learn what he desires to teach us by them. If nature now spreads out her roses and her lilies, or prepares to do so, let us try, not only to see them, but to see Christ as he is shadowed forth in them. "I am the rose of Sharon, and the lily of the valleys." If these are the words
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 42: 1896

Nature of Covenanting.
A covenant is a mutual voluntary compact between two parties on given terms or conditions. It may be made between superiors and inferiors, or between equals. The sentiment that a covenant can be made only between parties respectively independent of one another is inconsistent with the testimony of Scripture. Parties to covenants in a great variety of relative circumstances, are there introduced. There, covenant relations among men are represented as obtaining not merely between nation and nation,
John Cunningham—The Ordinance of Covenanting

Putting God to Work
"For from of old men have not heard, nor perceived by the ear, neither hath the eye seen a God beside thee who worketh for him that waiteth for him."--Isaiah 64:4. The assertion voiced in the title given this chapter is but another way of declaring that God has of His own motion placed Himself under the law of prayer, and has obligated Himself to answer the prayers of men. He has ordained prayer as a means whereby He will do things through men as they pray, which He would not otherwise do. Prayer
Edward M. Bounds—The Weapon of Prayer

Be Ye Therefore Perfect, Even as Your Father which is in Heaven is Perfect. Matthew 5:48.
In the 43rd verse, the Savior says, "Ye have heard that it hath been said, Thou shalt love thy neighbor, and hate thine enemy; but I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you and persecute you, that ye may be the children of your Father which is in heaven: for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust. For if ye love them which love you, what reward
Charles G. Finney—Lectures to Professing Christians

The Sermon of the Seasons
"Oh, the long and dreary Winter! Oh, the cold and cruel Winter!" We say to ourselves, Will spring-time never come? In addition to this, trade and commerce continue in a state of stagnation; crowds are out of employment, and where business is carried on, it yields little profit. Our watchmen are asked if they discern any signs of returning day, and they answer, "No." Thus we bow our heads in a common affliction, and ask each man comfort of his fellow; for as yet we see not our signs, neither does
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 32: 1886

Twentieth Day for God's Spirit on the Heathen
WHAT TO PRAY.--For God's Spirit on the Heathen "Behold, these shall come from far; and these from the land of Sinim."--ISA. xlix. 12. "Princes shall come out of Egypt; Ethiopia shall haste to stretch out her hands to God."--PS. lxviii. 31. "I the Lord will hasten it in His time."--ISA. lx. 22. Pray for the heathen, who are yet without the word. Think of China, with her three hundred millions--a million a month dying without Christ. Think of Dark Africa, with its two hundred millions. Think
Andrew Murray—The Ministry of Intercession

Truth Hidden when not Sought After.
"They shall turn away their ears from the truth, and shall be turned unto fables."--2 Tim. iv. 4. From these words of the blessed Apostle, written shortly before he suffered martyrdom, we learn, that there is such a thing as religious truth, and therefore there is such a thing as religious error. We learn that religious truth is one--and therefore that all views of religion but one are wrong. And we learn, moreover, that so it was to be (for his words are a prophecy) that professed Christians,
John Henry Newman—Parochial and Plain Sermons, Vol. VIII

Cleansing.
As there are conditions requiring to be complied with in order to the obtaining of salvation, before one can be justified, e. g., conviction of sin, repentance, faith; so there are conditions for full salvation, for being "filled with the Holy Ghost." Conviction of our need is one, conviction of the existence of the blessing is another; but these have been already dealt with. "Cleansing" is another; before one can be filled with the Holy Ghost, one's heart must be "cleansed." "Giving them the Holy
John MacNeil—The Spirit-Filled Life

Curiosity a Temptation to Sin.
"Enter not into the path of the wicked, and go not in the way of evil men. Avoid it, pass not by it, turn from it, and pass away."--Proverbs iv. 14, 15. The chief cause of the wickedness which is every where seen in the world, and in which, alas! each of us has more or less his share, is our curiosity to have some fellowship with darkness, some experience of sin, to know what the pleasures of sin are like. I believe it is even thought unmanly by many persons (though they may not like to say
John Henry Newman—Parochial and Plain Sermons, Vol. VIII

Jeremiah
The interest of the book of Jeremiah is unique. On the one hand, it is our most reliable and elaborate source for the long period of history which it covers; on the other, it presents us with prophecy in its most intensely human phase, manifesting itself through a strangely attractive personality that was subject to like doubts and passions with ourselves. At his call, in 626 B.C., he was young and inexperienced, i. 6, so that he cannot have been born earlier than 650. The political and religious
John Edgar McFadyen—Introduction to the Old Testament

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