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33. Promise of Restoration

¹ While Jeremiah was still confined in the courtyard of the guard, the word of the LORD came to him a second time: ² “This is what the LORD says, he who made the earth, the LORD who formed it and established it—the LORD is his name: ³ ‘Call to me and I will answer you and tell you great and unsearchable things you do not know.’ ⁴ For this is what the LORD, the God of Israel, says about the houses in this city and the royal palaces of Judah that have been torn down to be used against the siege ramps and the sword ⁵ in the fight with the Babylonians Or Chaldeans: ‘They will be filled with the dead bodies of the people I will slay in my anger and wrath. I will hide my face from this city because of all its wickedness.

⁶ “‘Nevertheless, I will bring health and healing to it; I will heal my people and will let them enjoy abundant peace and security. ⁷ I will bring Judah and Israel back from captivity Or will restore the fortunes of Judah and Israel and will rebuild them as they were before. ⁸ I will cleanse them from all the sin they have committed against me and will forgive all their sins of rebellion against me. ⁹ Then this city will bring me renown, joy, praise and honor before all nations on earth that hear of all the good things I do for it; and they will be in awe and will tremble at the abundant prosperity and peace I provide for it.’

¹⁰ “This is what the LORD says: ‘You say about this place, “It is a desolate waste, without people or animals.” Yet in the towns of Judah and the streets of Jerusalem that are deserted, inhabited by neither people nor animals, there will be heard once more ¹¹ the sounds of joy and gladness, the voices of bride and bridegroom, and the voices of those who bring thank offerings to the house of the LORD, saying,

   “Give thanks to the LORD Almighty,
   for the LORD is good;
   his love endures forever.”

For I will restore the fortunes of the land as they were before,’ says the LORD.

¹² “This is what the LORD Almighty says: ‘In this place, desolate and without people or animals—in all its towns there will again be pastures for shepherds to rest their flocks. ¹³ In the towns of the hill country, of the western foothills and of the Negev, in the territory of Benjamin, in the villages around Jerusalem and in the towns of Judah, flocks will again pass under the hand of the one who counts them,’ says the LORD.

¹⁴ “‘The days are coming,’ declares the LORD, ‘when I will fulfill the good promise I made to the people of Israel and Judah.

    ¹⁵ “‘In those days and at that time
   I will make a righteous Branch sprout from David’s line;
   he will do what is just and right in the land.
¹⁶ In those days Judah will be saved
   and Jerusalem will live in safety.
This is the name by which it Or he will be called:
   The LORD Our Righteous Savior.’

¹⁷ For this is what the LORD says: ‘David will never fail to have a man to sit on the throne of Israel, ¹⁸ nor will the Levitical priests ever fail to have a man to stand before me continually to offer burnt offerings, to burn grain offerings and to present sacrifices.’”

¹⁹ The word of the LORD came to Jeremiah: ²⁰ “This is what the LORD says: ‘If you can break my covenant with the day and my covenant with the night, so that day and night no longer come at their appointed time, ²¹ then my covenant with David my servant—and my covenant with the Levites who are priests ministering before me—can be broken and David will no longer have a descendant to reign on his throne. ²² I will make the descendants of David my servant and the Levites who minister before me as countless as the stars in the sky and as measureless as the sand on the seashore.’”

²³ The word of the LORD came to Jeremiah: ²⁴ “Have you not noticed that these people are saying, ‘The LORD has rejected the two kingdoms Or families he chose’? So they despise my people and no longer regard them as a nation. ²⁵ This is what the LORD says: ‘If I have not made my covenant with day and night and established the laws of heaven and earth, ²⁶ then I will reject the descendants of Jacob and David my servant and will not choose one of his sons to rule over the descendants of Abraham, Isaac and Jacob. For I will restore their fortunes Or will bring them back from captivity and have compassion on them.’”

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.