Jeremiah 33:11

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.