Desolation And Waste Will Be Replaced By Joy And Gladness, Marriage Celebrations and Worship, Because YHWH Will Have Delivered His People From Their Captivity ( Jer 33:10-11 ).

Once again we have the ‘before’ and ‘after’ of which Jeremiah is so fond, in that he first depicts the utter desolation of Jerusalem and Judah, ‘waste without man and beast’, and contrasts it with the following times of joy and gladness, when weddings will be celebrated with merriment, worshippers will give vibrant thanks to YHWH for His covenant love, and thanksgiving offerings will be sacrificed in the house of YHWH.

Jer 33:10-11

“Thus says YHWH,

Yet again there will be heard in this place,

Of which you say, ‘It is waste, without man and without beast,’

Even in the cities of Judah, and in the streets of Jerusalem,

Which are desolate, without man and without inhabitant and without beast,

The voice of joy and the voice of gladness,

The voice of the bridegroom and the voice of the bride,

The voice of those who say, ‘Give thanks to YHWH of hosts,

For YHWH is good, for his covenant love endures for ever,’

Who bring sacrifices of thanksgiving into the house of YHWH,

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

Says YHWH.”

‘This place’ clearly refers both to Jerusalem and to the cities of Judah and thus indicates the whole land. At present it is a desolate waste (with Jerusalem awaiting the final denouement) and will shortly be bereft of its inhabitants and all forms of civilisation, a deserted land stripped of life. But when the time comes for YHWH to act He will restore life to it, men and women will once more dwell there voicing their joy and gladness, marriages will again be joyous affairs and worshippers of YHWH will give thanks to Him for His goodness and His everlasting covenant love (chesed). The house of YHWH will have been restored, and worshippers will bring there their thanksgiving offerings out of gratitude for what He has done for them, for He will have restored Jerusalem and Judah back to what it was in the glory days. Note the opening and closing ‘says YHWH’ which emphasises that it is all His doing.

In all this we must not overlook the problems that would be involved. Uprooted from the lands which they had begun to call home because of the lure of their true homeland, taking the long and weary journeys back to that homeland with all their belongings, settling into what had become a foreign environment, coping with the jealousies and schemings of their neighbours, struggling to re-establish themselves in the land, and to re-establish the fruitfulness of a land that had gone to waste, eventually after twenty or more years rebuilding the Temple, although but a mere shadow of what it had been before (and yet one which would last longer than any other of their Temples and would be truly the people’s), and finally after a hundred years rebuilding Jerusalem as once more a semi-independent city. It would not be easy, nor would all necessarily go well. But they were a hardy people, and eventually the land was restored. As so often God’s work was not spectacular, but was ground out through the sufferings of His people.

Fuente: Commentary Series on the Bible by Peter Pett

The Glory of the Future

v. 10. Thus saith the Lord, Again there shall be heard in this place, which, ye say, shall be desolate without man and without beast, 32:43, even in the cities of Judah and in the streets of Jerusalem, that are desolate, without man and without inhabitant and without beast, the invaders having already spread ruin along their entire line of march,

v. 11. the voice of joy and the voice of gladness, the voice of the bridegroom and the voice of the bride, expressions setting forth the happiness of a people living in peace and security, the voice of them that shall say, Praise the Lord of hosts, for the Lord is good, for His mercy endureth forever, the words of Psa 136:1, which were actually used by the Jews at the time of the restoration, Ezr 3:11; 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, reversing it, so that it no longer exists, as at the first, saith the Lord, so that the people of Judah would again be His free people, as He had intended it from the beginning.

v. 12. Thus saith the Lord of hosts, Again in this place, which is desolate without man and without beast, and in all the cities thereof, many of which were, or were to be, heaps of ruins, shall be an habitation of shepherds causing their flocks to lie down, as under conditions of the utmost peace and security.

v. 13. In the cities of the mountains, the mountainous region of Judah, toward the north and northeast, in the cities of the vale, the plains or lowlands toward the Mediterranean Sea, and in the cities of the south, the semiarid region bordering on Arabia and the Sinaitic Peninsula, and in the land of Benjamin, and in the places about Jerusalem, and in the cities of Judah, the very detailed enumeration serving to lay stress on the completeness of the fulfillment, shall the flocks pass again under the hands of him that telleth them, saith the Lord, for faithful shepherds kept a very careful count of the sheep entrusted to them. The words thus imply that a most watchful and provident care would again be exercised with regard to the believers.

v. 14. Behold, the days come, saith the Lord, this being the standing formula for introducing statements pertaining to Messianic conditions, that I will perform that good thing which I have promised unto the house of Israel and to the house of Judah, to those who were members of His people in truth, for His Church in the Old Testament is continued in the congregation or communion of saints in the New.

v. 15. In those days and at that time, in the Messianic era, will I cause the Branch of Righteousness, the name applied to the Messiah also by Isaiah and Zechariah, to grow up unto David, for Christ was born of the seed of David, and it was He who earned, and is the representative of, the true righteousness, that which is valid in the sight of God; and He shall execute judgment and righteousness in the land, as the true King of His people.

v. 16. In those days shall Judah be saved, and Jerusalem shall dwell safely, the name in either case designating the Church of the Lord, His chosen people in the true sense of the term; and this is the name wherewith she shall be called, The Lord our Righteousness, the city, as representing the congregation of the Lord, being united with Him by virtue of the mystical union, so that, whatsoever belongs to the Head, belongs also to the members. The Church draws all her righteousness from Christ and is a representative of His righteousness, hence His attributes may be transferred to her.

v. 17. For thus saith the Lord, David shall never want a man, his family would never lack a representative, to sit upon the throne of the house of Israel. In other words, the kingdom of Christ was to be an eternal kingdom.

v. 18. Neither shall the priests, the Levites, the members of the tribe of Levi, want a man before Me, there would never be a time when there would be no priest, namely, in the highest sense, spoken of the person of the Messiah, to offer burnt offering’s and to kindle meat-offerings and to do sacrifice continually. Christ’s one sacrifice has an eternal effect, and all external forms of worship are but types of His perfect offering.

v. 19. And the word of the Lord came unto Jeremiah, saying,

v. 20. Thus saith the Lord, If ye can break My covenant of the day and My covenant of the night, and that there should not be day and night in their season, that the order of nature, as established by Him, would be overthrown,

v. 21. then may also My covenant be broken with David, My servant, that he should not have a son to reign upon his throne, 2Sa 7:12-29, and with the Levites the priests, My ministers. The Lord would break His promise, neither to David nor to His servants in the office of the ministry. He would give them all the blessings of the Messianic era in full.

v. 22. As the host of heaven cannot be numbered, neither the sand of the sea measured, so will I multiply the seed of David, My servant, and the Levites that minister unto Me, in either case their spiritual children, the believers of all times, for of them it is rightly said that Christ has made them to be kings and priests before God and His Father.

v. 23. Moreover, the word of the Lord came to Jeremiah, saying,

v. 24. Considerest thou not what this people have spoken, saying, The two families which the Lord hath chosen, namely, Israel and Judah, as representing His Church of all times, He hath even cast them off? This was the statement made by some of the reprobate Jews in order to ridicule the true believers. Thus they have despised My people that they should be no more a nation before them, that is, before their eyes, according to their opinion. The Lord reproves this notion with great sternness.

v. 25. Thus saith the Lord, If My covenant be not with day and night, Gen 8:22, and if I have not appointed the ordinances of heaven and earth, if He has not established the laws of nature,

v. 26. then will I cast away the seed of Jacob, His spiritual children, 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, namely, those who are their children and descendants in spirit; for I will cause their captivity to return, and have mercy on them. All this was fulfilled and is being fulfilled in the kingdom of Christ, where those who have been redeemed from the bondage of Satan rejoice in the fullness of the grace given them by virtue of the Messiah’s vicarious sacrifice.

Fuente: The Popular Commentary on the Bible by Kretzmann

3. The glorious City-life of the Future

Jer 33:10-11

10Thus saith Jehovah, Again shall be heard in this place,

Of which ye say, It is desolate without man and beast
In the cities of Judah and in the streets of Jerusalem, which are desolate,
Without man, without inhabitant and without beast

11The voice of joy and the voice of gladness,

The voice of the bridegroom and the voice of the bride,
The voice of those who say, Praise Jehovah Zebaoth,
For Jehovah is good, for his mercy endureth forever!
Who bring thank-offerings into the house of Jehovah.
For I will reverse the captivity of the land as at the beginning, saith Jehovah.

EXEGETICAL AND CRITICAL

After, in the previous context, the restoration in general, viz. of the city and the state, had been promised on the basis of inward purification, the prophet now becomes more specific; city and country are again to be peopled and to become the theatre of joyous civil and religious life.

Jer 33:10-11. Thus saith Jehovah. The subject of shall be heard is the voice of joy, etc., Jer 33:11.This place is the land (comp. Jer 33:12; Jer 24:5; Jer 16:3; Jer 7:7) as is seen from the following in the cities of Judah, etc.Of which ye say. Comp. Jer 32:36; Jer 32:43. Without man, etc. Comp. Jer 33:32, 43.The voice, etc. Comp. Jer 7:34; Jer 16:9; Jer 25:10; Zec 8:4-5.Praise Jehovah. A frequent liturgical formula of thanksgiving in the later period. Psa 106:1; Psa 107:1; Psa 118:1-3; Psa 136:1-3; Ezr 3:11; 2Ch 5:13; 2Ch 7:3, etc.Who bring,etc. Comp. rems. on Jer 17:26; Psa 56:13.For I will reverse,etc. Comp. rems. on Jer 29:14.

DOCTRINAL AND ETHICAL

1. On Jer 32:3. An effect of anger and a procedure almost like that of Ahab with the prophet Micah. The same spirit prevails now-a-days. For without entering on an investigation, with what right or reason men are found who often in pretty general expressions in a call to repentance, borrow from the prophet all sorts of judicial threatening and point to this or that city, we cannot avoid seeing why they are always put in arrest, viz.: for this cause, Why dost thou prophesy what we do not like to hear? When one is sure of his cause, a noble disdain of such people would be the best means to use against them. But men cannot bear a bad conscience and threatenings of all sorts together, and the fear that it may be true has the foolish effect, that they cause the bearers of such unpleasant tidings to come to a bad end, in order to affright others from coming with similar messages. Zinzendorf.

2. On Jer 32:7 sqq. Fundatur in hoc textu locus classicus de contractibus emtionis et venditionis, quos improbant Anabaptist, probat Scriptura, sicut ostendunt hc qu jam sequuntur documenta: Pro 31:14; Mat 13:3.Frster.

3. On Jer 32:15. The prophet had often enough declared the land lost to the Chaldeans. Here, however, he must testify that it is not lost forever: his purchase was to restore confidence in the future to other troubled souls. Thus the most afflicted servant of God must again be the most hopeful.When we are outwardly prosperous, we think no one can take our prosperity from us, and when trouble comes upon us, we again think that no one can help us. Both courses are, however, equally ungodly. Therefore Gods servants must contradict both those who are at ease, and those who are in despair. The reverse is always right. In good days humble thyself, and in bad days let thyself be exalted, for then it is a great thing to do. Diedrich.

4. On Jer 32:9; Jer 32:16; Jer 32:24-25. Jeremiah also contends, but as a servant of the Lord. First he obeys and afterwards speaks about it. This is a noble way, by which every teacher, who knows the Lord, may prove himself. As soon as he observes that the Lord wishes this or that, it is not the time to expostulate, but to act, not to call anything in question, but to set to work. If then any hesitation is left, or one and another scruple, it is time afterwards to consult with the Lord about it, when one has first shown obedience. Zinzendorf. [Though we are bound to follow God with an implicit obedience, yet we should endeavor that it may be more and more intelligent obedience. We must never dispute Gods statutes and judgments, but we may and must inquire, What mean these statutes and judgments? Deu 6:20. Henry.S. R. A.]

5. On Jer 32:25. Tertullian (c. Marc, L. IV., c. 40) sees in the words Buy thee the field for money, the prophetic passage to which Mat 27:9 refers, regarding the reading as correct. Comp. Euseb. Demonstr. Ev., L. X., c. 4; Augustin, De consensu Evang., L. III., c. 7.

6. On Jer 32:27. To God there is no wonder [miracle]. There are wonders only on the lower stage of existence. Every higher stage is a wonder to the lower. Or is there only one stage of existence, and accordingly only one order of nature? When the North American savages cruelly murdered one of their number who had been on a visit to the Great Father in Washington, and told them of the wonders of civilization, as a demoniacally possessed liar, were they less in the right than our highly civilized savages, to whom it is a fundamental axiom, that there is no other world, but that which they can reach with their five senses? It is certainly not proved that there is a living, personal, omnipotent God. But this is not to be proved, it is to be felt from the heart. He who is born of God heareth His voice. To him also miracles cease to be aught irrational. He knows well how to distinguish between true and false miracles, but the former come to him like a voice from the higher world, in which he feels truly at home. For the stages of existence and orders of nature are not hermetically sealed towards each other, but the higher break through in order to lift the lower up to themselves.

7. On Jer 32:36 sqq. On the fulfilment of this prophecy comp. the Comm. on Jer 13:14, and the Doctrinal notes on Jer 3:18-25, No. 8. As the threatening that Israel should be dispersed among all nations from one end of the earth to the other (Deu 28:64-66) has been literally fulfilled, why should not this promise also be literally fulfilled, that they shall be collected from all lands whither the Lord has cast them out? Why cannot this people be destroyed? Why do they retain their peculiarities with such tenacity, that neither the most raging fanaticism, nor the most humane cosmopolitanism, which is much more dangerous than the former, can mingle them with other nations; so that we can follow the course of their national stream through the sea of nations, as it is said of the Rhine that its water flows unmingled through the lake of Constance? Assuredly this people must yet have a future. Only thus much is correct; that the real kernel of these prophecies is offered to us in a shell which the prophets prepared from contemporary events, but it is difficult to determine where the shell ceases and the kernel begins. Comp. Rinck, The Scripturalness of the doctrine of the Millennial reign defended against Hengstenberg. Eberfeld, 1866, S. 45 sqq.

8. On Jer 32:36 sqq. Is the consummation of the redemptive work possible while Israel is rejected as a nation? According to the Old Testament this question must be unconditionally negatived. This knows only a temporary rejection of Israel, which at the same time has this result, that Israel does not perish as a nation, but is preserved for future restoration. Is this law aunulled since Israel despised the gracious visitation of the Messiah, the kingdom of God taken from them and given to a people which bring forth the fruits thereof? Are thus the predictions of the prophets, which treat of a glorification of Israel in the latter days, eternally abrogated on account of the nations sin? Or can their fulfilment be found only in a spiritual manner in the Christian church, the main trunk of which was formed by a chosen few from Israel? These questions are answered in the affirmative by Bertheau (Old Testament prophecy of Israels national glory in their own land. Jahrb. f. deutsche Theol., 1859 and 1860) in accordance with the older protestant theology (comp. especially Hollaz, Exam, theolog. ed. Teller, p. 1264 sqq.) as decidedly as according to our conviction they must, on the ground of Rom 1:25 sqq., be negatived. It seems to us to be irrefragably established that when the times of the world-nations are full (Luk 21:24), Israel will obey the gospel call, and thus be prepared to welcome the Messiah (Mat 23:39); that for this reason in its dispersion among the nations of the earth it has never been absorbed by them, but preserved in separate existence for its final destination, because Gods gifts of grace and calling are . Oehler in Herzog, R.-Enc., XVII., S. 658, 9.

9. On Jer 33:3. This is the Lords declaration to His obedient servant Jeremiah. My dear child, He says, thou hast acted according to my will, without knowing why. Thou hast done well. But I will make it clear to thee, so that thou wilt wonder no more; I will tell thee that and yet more, so that thou wilt at last say., Yes, let it be so. We find such connections a few times elsewhere in the Scriptures. The Lord says, How can I hide from Abraham the thing that I do! (Gen 18:17.) And the same Lord declares to His disciples, whence comes this inclination or predisposition to tell something new to His disciples, Henceforth I call you not servants, for the servant knoweth not what his Lord doeth, but I have called you friends, for all things that I have heard of my Father, I have made known unto you (Joh 15:16). So also is it here with Jeremiah. Zinzendorf.

10. On Jer 33:6. Healing, restoration, joy and permanent prosperity are promised by the prophet to Jerusalem at a time when all seemed lost, and it seemed impossible to regain them. How desolate must it have then appeared in Jerusalem when one house after another was thrown down to furnish means of defence! How wildly raged the tumult of war, and how comfortless was the condition of the city shut in by the enemy and completely cut off from the rest of the country! To the mind of him, who then thought of Jerusalem in the future, pictures of destruction alone presented themselves. Jeremiah, however, whose sight was sharpened by the divine anointing, sees beyond the present abomination of desolation in the far distant future pictures of peace and, moreover, of everlasting peace, such as no eye has ever seen, nor hath it entered into the heart of man. There was the patience and faith of the saints (Rev 13:10). Impossible is a word, which does not occur in Gods language.

11. On Jer 33:8. After the stubborn race has been partly annihilated and partly humbled, God will turn the captivity of the nation, as a whole. Israel cannot perish eternally. God will purify the people from their sins, by forgiveness, the only way in which men can be really freed from sin. Grace and forgiveness are the only ground on which we stand as Christians. This seems nothing to the world, and yet it is more than heaven and earth. Diedrich.

12. On Jer 33:7-13. An important doctrine meets us in these words, that it is not the gifts of God which we should seek to apprehend, but the love of God which is manifested in that He imputes not our sin to us. Otherwise we treat the Divine benefits like the fishes which swallow the hook with the bait. Heim and Hofmann. The major prophets expounded for edification, 1839, S. 509.

13. On Jer 33:14-17. All Gods promises are at the same time fulfilled by the true man, the Son of Man, the pure sprout of David. He will be a King, in whom we have perfect protection from all destructive agencies, for He will help us from sin, procuring and executing on earth justice and righteousness for all mankind. As we all together inherited sin and death from Adam, so Jesus by His righteousness has brought justification of life for all men, if we would now only take it with joy. Jerusalem will itself bear the Kings name, as he was called in Jer 23:6 : Jehovah our Righteousness, i. e., that Jehovah bestows on us the righteousness, which is the bond, which at the same time unites us to the citizens of His celestial city. Diedrich.

14. On Jer 33:15-16. [The Lord our righteousness. This is to be explained by the union of the Church with Christ (see Rom 12:4-5; 1Co 10:17; 1Co 12:12; Eph 1:22; Eph 4:12; Eph 4:15-16; Eph 4:25; Eph 6:23; Col 1:18; Col 1:24) so that what belongs to Him is communicated to her (Calvin, Piscator, Muenster).Thus, by virtue of her mystical union with Christ, and by the imputation of His merits, and the infusion of His Spirit, the Name of the Church may be said to be The Lord our righteousness; she hides herself in Him, and is seen by God as in Him; she is clothed with Christ the Sun of righteousness (see Rev 12:1) and is accepted in the Beloved (Eph 1:6). Wordsworth.S. R. A.]

15. On Jer 33:17. [When the First-begotten was brought into the world it was declared concerning Him, The Lord God shall give unto Him the throne of His Father David, Luk 1:32. Henry.S.R. A.]

16. On Jer 33:13-22. [Four words, each of them full of meaning, comprise the conceptions which we attribute to the Paradisaical state. They are these: Innocence, Love, Rural Life. Piety; and it is towards these conditions of earthly happiness that the human mind reverts, as often as it turns, sickened and disappointed, from the pursuit of whatever else it may have ever labored to acquire. The innocence we here think of is not virtue recovered, that has passed through its season of trial, but it is Moral Perfectness, darkened by no thought or knowledge of the contrary. This Paradisaical love is conjugal fondness, free from sensuous taint. This Rural Life is the constant flow of summer days, spent in gardens and afield, exempt from our exacted toil. This piety of Paradise is the grateful approach of the finite being to the Infinite,a correspondence that is neither clouded, nor is apprehensive of a cloud. Isaac Taylor, Spirit of Hebrew Poetry.S. R. A.]

17. On Jer 33:19-22. [The richest promises are confirmed by the strongest assurances. Cowles.S. R. A.] As Gods arrangements in nature do not fail, still less can His word fail in His kingdom of grace, and all His word refers to the divine Son of David and His eternal kingdom of grace. Yea, the whole innumerable Israel, Abrahams spiritual posterity, shall become Davids and Levites, i. e., priests and kings, as was designed even at the beginning of Israel. (Exo 19:6; 1Pe 2:9; Rev 5:6). Diedrich.

18. On Jer 33:18-22. [Wordsworth rejects Hengstenbergs explanation that these words are to be applied to all Christians indiscriminately, and approves of the argument derived by the ancient Christian fathers from the passage in favor of the threefold order of ministers in the Christian church. He adds The Gospel of Christ and the Church of Christ possess the spiritual essence of whatever was commanded in the Levitical dispensations. Whatever was local and personal in those dispensations has passed away. The Tabernacle, the Temple, their Sacrifices, their Sabbaths, their Annual Festivals, their threefold Ministry, all these have been spiritualized in the Gospel. Sinai is perpetuated in Zion. The glory of the Law has been absorbed into that of the Gospel. See Psa 68:17, the great Pentecostal Psalm.S. R. A.]

19. On Jer 33:23-26. In the first place they will not be warned, and afterwards they will not be comforted. The true prophet however announces death to sinners according to the law, but afterwards grace for renovation and for life. Despair is blasphemy. Gods kingdom stands and will be perfected, but the fainthearted will not enter it. God answers: so long as heaven and earth are preserved by Me, it is for the sake of My kingdom, and as a pledge that it will not fail. Israel or, what is the same thing, Davids seed shall be a royal seed, and the captivity which the people must now endure is transient. It is however impossible for the worldly to comprehend this, who persist in carnal repose as though no God could punish them, and again in affliction are so despondent, as though there were no God to help them any more. Diedrich. [Deep security commonly ends in deep despair; whereas those that keep up a holy fear at all times have a good hope to support themselves in the worst of times. Henry.S. R. A.]

HOMILETICAL AND PRACTICAL

1. On Jer 32:16. [Before Jeremiah went to prayer he delivered the deeds that concerned his new purchase to Baruch, which may intimate to us, that when we are going to worship God we should get our minds as clear as may be from the cares and encumbrances of this world.Note, Prayer is the salve of every sore. Henry.S. R. A.]

2. On Jer 32:17-25. The Divine promises our best consolation in every affliction. 1. There are promises of Divine help for every kind of distress in human life. 2. These promises often sound very wonderful (Jer 32:24-25). 3. Their fulfilment on the part of God is guaranteed by the perfection of the Divine nature (Jer 32:17-19). 4. Their fulfilment is on our part conditioned by faith.

3. On Jer 32:18-19. Harvest [Thanksgiving-day] Sermon. To what should our admiration of the power and grace of God in the present harvest lead us? 1. To thank God. 2. To trust all to Him, that He has promised us. 3. To obey His voice. Jentsch., Gesetz and Zeugniss, 1853.

4. On Jer 32:19. The very serious and important truth, the eyes of the Lord are open to all the paths of the children of men. This should 1, shake us and awake us from our security, if some of our ways are sinful and such as the Lord must certainly disapprove; 2, humble us, if we are indeed under the discipline of Gods Spirit, and yet turn to our own self made courses, and have not yet allowed a fixed and sure heart to be imparted to us; 3, be for our comfort and encouragement, when we are often led in dark and difficult paths. J. M. Mueller, Zeugnisse v. Christo. [Witnesses to Christ]. Neues Predigtbuch., Stuttgart, 1866, S. 757.

5. On Jer 32:19. [The greatness of Gods wisdom and the abundance of His power. Proved from His nature. Rem. 1. God hath the power of making the deepest affliction of His children produce their highest happiness. 2. The contrivances of tyrants to oppress the church procure its establishment. 3. The triumphs of Satan turn to the destruction of his empire. Saurin.S. R. A.]

6. On Jer 32:39. Wedding-sermon, The promise which the Lord gives to God-fearing couples. 1. One heart. 2. One way. 3. One blessing, which shall extend to their children. Florey, 1862.

7. On Jer 32:40. Wedding-sermon. The nature and fruit of a true marriage. 1. Its nature: it is a covenant which a man and a woman conclude in the Lord, and with the Lord (put My fear in their hearts;not depart from Me;everlasting covenant). 2. Its fruit: good from the Lord without ceasing.

8. On Jer 32:40. [Teachers may put good things into our heads, but it is God only that can put them into our hearts, that can work in us both to will and to do. Henry.S. R. A.]

9. On Jer 32:39-41. The greatest and dearest of all the promises of God to a marriage in the highest degree happy and delightful. G. Conr. Rieger.

10. On Jer 32:40-41. Baptismal Sermon. The gracious promises of God, which He gives to a child of man in holy baptism. Florey, 1862.

11. On Jer 32:42. In communion of suffering of pious Christians is also a blessed fellowship of consolation, since 1, when we as Christians bear with one another, we can also with each other and by each other obtain composure with respect to whatever has befallen us; 2, our heart is revived by what remains, viz., love on earth and hope in heaven; 3, we become strong for whatever duty is laid upon us, viz., labor and courage. Florey, 1863.

12. On Jer 33:1. [No confinement can deprive Gods people of His presence; no locks or bars can shut out His gracious visits, nay, oftentimes as their afflictions abound their consolations much more abound, and they have the most reviving communications of His favor then when the world frowns on them. Pauls sweetest Epistles were those that bare date out of a prison. Henry.S. R. A.]

13. On Jer 33:6. The disease of our times is no other than a rebellious spirit, and the cause of this is no other than a want of reverence for God and His law. Discourse on the Birth-day of the king by Deacon Hauber in Tbingen. Palmer, Ev Casualreden, 2te Folge, 1, 1850.

14. On Jer 33:14-16. Jesus Christ a King. 1. From what a noble royal stock did He proceed! (Raised by God, descending from David, both by His deity and humanity heir of the throne). 2. How well has He exercised His rule with judgment and righteousness (He Himself is the Lord, who is our righteousness). 3. How far does His dominion extend! (From Jerusalem to the ends of the earth). 4. How safely does His people dwell by His help in peace ! Naumann, in Gesetz u. Zeugn., 1860, March.

15. On Jer 33:14-16. Who is He announced to-day? 1. The long promisedwith reference to His historical appearance. 2. The Son of David and at the same time Gods Sonthis is His personal significance. 3. The Lord, who is our righteousnessthis relates to His holy office and work. Anacker, in Gesetz u. Zeugn., 1860, March.

Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange

I pass over many beauties in those verses, which would furnish out much room for the most delightful meditation, in order to beg the Reader’s attention to that most interesting part, which so plainly and so fully points to the Lord Jesus. Of whom can the Prophet be supposed to speak concerning him that telleth the flocks, but the Lord Jesus Christ? Was it not He that took down their names in the everlasting covenant, when he bargained for their redemption, and when he received them from the Father? Did he not say, in the days of his flesh, that all the Father had given him should come to him? And indeed, was he not engaged to give eternal life to as many as the Father had given him? Surely the words can be interpreted in no other sense. And I pray the Reader, as a further confirmation to remark, that the flocks are here said to pass again, under the hands of him that telleth them, which is without doubt, a positive proof, that they had passed before. So much to the purpose is this one glorious scripture; and so blessed in the confirmation of the rich mercy of God in Jesus Christ!

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

Jer 33:10 Thus saith the LORD; Again there shall be heard in this place, which ye say [shall be] desolate without man and without beast, [even] in the cities of Judah, and in the streets of Jerusalem, that are desolate, without man, and without inhabitant, and without beast,

Ver. 10. Again there shall be heard in this place. ] God loveth to help his people, when they are forsaken of their hopes.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

NASB (UPDATED) TEXT: Jer 33:10-11

10Thus says the LORD, ‘Yet again there will be heard in this place, of which you say, It is a waste, without man and without beast, that is, in the cities of Judah and in the streets of Jerusalem that are desolate, without man and without inhabitant and without beast, 11the voice of joy and the voice of gladness, the voice of the bridegroom and the voice of the bride, the voice of those who say,

Give thanks to the LORD of hosts,

For the LORD is good,

For His lovingkindness is everlasting;

and of those who bring a thank offering into the house of the LORD. For I will restore the fortunes of the land as they were at first,’ says the LORD.

Jer 33:10-11 What a contrast Jer 33:10 is to Jer 33:11! Jer 33:10 expresses the tragedy of the destruction and exile of Jerusalem/Judah. The human population and their flocks and herds are all gone! One note I would add is that even though there are no domesticated animals left, there is also no mention of wild animals inhabiting the site. These wild animals often denoted the presence of the demonic (cf. Jer 9:11; Jer 10:22; Isa 13:22; Isa 34:11-15; Zep 2:14).

Jer 33:11 is a litany of the joys of normal social activities (i.e., weddings, feast days). This joy is possible because YHWH has brought His people back to their land and He dwells with them (i.e., the temple). This theme of joy is recurrent in the prophets (i.e., Jer 31:12; Isa 12:1-6; Isa 25:9; Isa 35:10; Isa 51:3; Isa 51:11; Isa 65:18; Isa 66:10; Zep 2:6-7). A new day is coming because a new covenant is coming. That new covenant is Jesus Christ and salvation by grace through faith (cf. Eph 2:8-10), which issues in Christlikeness (cf. Jer 33:15).

The voice of joy (a command of thanks, BDB 392, KB 389, Hiphil IMPERATIVE) is also found in Psa 106:1; Psa 107:1; Psa 118:1; Psa 136:1. So it must have been a well known poem/proverb/ritual affirmation!

Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley

ye say. Jeremiah had been saying this.

man. Hebrew. ‘adam. App-14.

cities. See the Structure, p. 1064.

Fuente: Companion Bible Notes, Appendices and Graphics

which ye: Jer 32:36, Eze 37:11

Reciprocal: 1Ki 8:34 – forgive the sin 2Ch 36:22 – that the word Neh 9:5 – bless Psa 69:35 – build Psa 107:7 – that they Isa 49:19 – thy waste Jer 1:15 – and against Jer 2:15 – his cities Jer 4:7 – to Jer 7:34 – to cease Jer 25:10 – voice of mirth Jer 30:19 – out Jer 32:42 – so Jer 34:22 – and I will Lam 1:4 – all her gates Lam 5:21 – renew Eze 12:19 – that her Eze 36:33 – wastes Zec 1:16 – I am Zec 2:4 – Jerusalem

Fuente: The Treasury of Scripture Knowledge

Jer 33:10. This verse describes the condition of Jerusalem at the time Jeremiah was writing. The people had complained of it and God was giving them a prediction that it was to be changed.

Fuente: Combined Bible Commentary

Jer 33:10-11. Again there shall be heard in this place which ye say shall be desolate See note on Jer 32:43; the voice of joy and the voice of gladness The contrary to what takes place in the times of captivity and desolation. The voice of them that shall say, Praise ye the Lord, for the Lord is good, &c. We read, (Ezr 3:11,) that those who returned from captivity used this very hymn. And of them that shall bring the sacrifice of praise into the house of the Lord Such as was wont to be offered upon any great deliverance. See Lev 7:12; Psa 107:22; Psa 116:17. The Hebrew, , is literally, of them that bring praise, or, thanksgiving, there being nothing for the word sacrifice. This, however, is called by St. Paul, the sacrifice of praise, even the fruit of our lips, (Heb 13:15,) to distinguish it from the oblations commanded by the law, which consisted of the fruits of the ground, or of the flock and herd. The sum of this verse is, that those who were carried into captivity should return, and, upon their return, should be in their former state as to civil transactions, marrying and giving in marriage; and, as to religion, should publicly praise the Lord with holy and spiritual joy, as they had been wont to do in the best and most prosperous times of their commonwealth, which was fulfilled, as we see, Neh 12:27-40.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

Presently desolate Jerusalem and the cities of Judah would experience joy and thank God because He will have restored their fortunes as they had been formerly. [Note: Jer 33:11 is the closing part of the benediction used in the modern Jewish wedding ceremony.]

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)