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Healing after Punishment

The word of the L ord came to Jeremiah a second time, while he was still confined in the court of the guard: ²Thus says the L ord who made the earth, the L ord who formed it to establish it—the L ord is his name: ³Call to me and I will answer you, and will tell you great and hidden things that you have not known. ⁴For thus says the L ord, the God of Israel, concerning the houses of this city and the houses of the kings of Judah that were torn down to make a defense against the siege ramps and before the sword: ⁵The Chaldeans are coming in to fight and to fill them with the dead bodies of those whom I shall strike down in my anger and my wrath, for I have hidden my face from this city because of all their wickedness. ⁶I am going to bring it recovery and healing; I will heal them and reveal to them abundance of prosperity and security. ⁷I will restore the fortunes of Judah and the fortunes of Israel, and rebuild them as they were at first. ⁸I will cleanse them from all the guilt of their sin against me, and I will forgive all the guilt of their sin and rebellion against me. ⁹And this city shall be to me a name of joy, a praise and a glory before all the nations of the earth who shall hear of all the good that I do for them; they shall fear and tremble because of all the good and all the prosperity I provide for it.

¹⁰ Thus says the L ord: In this place of which you say, “It is a waste without human beings or animals,” in the towns of Judah and the streets of Jerusalem that are desolate, without inhabitants, human or animal, there shall once more be heard ¹¹the voice of mirth and the voice of gladness, the voice of the bridegroom and the voice of the bride, the voices of those who sing, as they bring thank offerings to the house of the L ord:

“Give thanks to the L ord of hosts,

for the L ord is good,

for his steadfast love endures forever!”

For I will restore the fortunes of the land as at first, says the L ord.

¹² Thus says the L ord of hosts: In this place that is waste, without human beings or animals, and in all its towns there shall again be pasture for shepherds resting their flocks. ¹³In the towns of the hill country, of the Shephelah, and of the Negeb, in the land of Benjamin, the places around Jerusalem, and in the towns of Judah, flocks shall again pass under the hands of the one who counts them, says the L ord.

The Righteous Branch and the Covenant with David

¹⁴ The days are surely coming, says the L ord, when I will fulfill the promise I made to the house of Israel and the house of Judah. ¹⁵In those days and at that time I will cause a righteous Branch to spring up for David; and he shall execute justice and righteousness in the land. ¹⁶In those days Judah will be saved and Jerusalem will live in safety. And this is the name by which it will be called: “The L ord is our righteousness.”

¹⁷ For thus says the L ord: David shall never lack a man to sit on the throne of the house of Israel, ¹⁸and the levitical priests shall never lack a man in my presence to offer burnt offerings, to make grain offerings, and to make sacrifices for all time.

¹⁹ The word of the L ord came to Jeremiah: ²⁰Thus says the L ord: If any of you could break my covenant with the day and my covenant with the night, so that day and night would not come at their appointed time, ²¹only then could my covenant with my servant David be broken, so that he would not have a son to reign on his throne, and my covenant with my ministers the Levites. ²²Just as the host of heaven cannot be numbered and the sands of the sea cannot be measured, so I will increase the offspring of my servant David, and the Levites who minister to me.

²³ The word of the L ord came to Jeremiah: ²⁴Have you not observed how these people say, “The two families that the L ord chose have been rejected by him,” and how they hold my people in such contempt that they no longer regard them as a nation? ²⁵Thus says the L ord: Only if I had not established my covenant with day and night and the ordinances of heaven and earth, ²⁶would I reject the offspring of Jacob and of my servant David and not choose any of his descendants as rulers over the offspring of Abraham, Isaac, and Jacob. For I will restore their fortunes, and will have mercy upon them.

New Revised Standard Version Bible, copyright 1989, Division of Christian Education of the National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved.

The Prophet had spoken of the restoration of the Church; he now confirms the same truth, for he promises that the kingdom and the priesthood would be perpetual. The safety of the people, as it is well known, was secured by these two things; for without a king they were like an imperfect or a maimed body, and without a priesthood there was nothing but ruin; for the priest was, as it were, the mediator between God and the people, and the king represented God. We now, then, perceive the object of the Prophet, why he speaks expressly here of the kingdom and the priesthood, for the people could not otherwise have any ground to stand on. He therefore declares that the condition of the people would be safe, because there would always be some of the posterity of David, who would succeed to govern them, and there would always be some of the posterity of Levi, to offer sacrifices.

But this passage ought to be carefully noticed, for we hence gather, that though all other things were given to us according to our wishes, we should yet be ever miserable, except we had Christ as our head, to perform the office of a king and of a priest. This, then, is the only true happiness of the Church, even to be in subjection to Christ, so that he may exercise towards us the two offices described here. Hence also we gather, that these are the two marks of a true Church, by which she is to be distinguished from all conventicles, who falsely profess the name of God, and boast themselves to be Churches. For where the kingdom and priesthood of Christ are found, there, no doubt, is the Church; but where Christ is not owned as a king and a priest, nothing is there but confusion, as under the Papacy; for though they pretend the name of Christ, yet, as they do not submit to his government and laws, nor are satisfied with his priesthood, but have devised for themselves numberless patrons and advocates, it is quite evident that, notwithstanding the great splendor of the Papacy, it is nothing but an abomination before God. Let us, then, learn to begin with the kingdom and the priesthood, when we speak of the state and government of the Church.

Now we know that in David was promised a spiritual kingdom, for what was David but a type of Christ? As God then gave in David a living image of his only-begotten Son, we ought ever to pass from the temporal kingdom to the eternal, from the visible to the spiritual, from the earthly to the celestial. The same thing ought to be said of the priesthood; for no mortal can reconcile God to men, and make an atonement for sins; and further, the blood of bulls and of goats could not pacify the wrath of God, nor incense, nor the sprinkling of,water, nor any of the things which belonged to the ceremonial laws; they could not, give the hope of salvation, so as to quiet trembling consciences. It then follows, that that priesthood was shadowy, and that the Levites represented Christ until he came.

But the Prophet here speaks according to the circumstances of his own time, when he says, Cut off shall not be from David a man, who may sit on the throne of the house of Israel; and then, cut off shall not be from the priests, the Levites, a man who may kindle burnt-offerings burn an oblation, etc. ⁹²⁹²     It is better to adopt the secondary meaning of the verb, rendered “cut off,” as it is done by the Syr. and the Targ., which is that of failing or wanting, —
   17. For thus saith Jehovah, — Not wanting to David shall be a man, Sitting on the throne of the house of Israel;
   18. And to the priests, the Levites, Not wanting shall there be a man before me, Burning a burnt-offering, And perfuming an oblation, And making a sacrifice all the days.
   — Ed. Why does he not speak in general of the whole people? Why does he not promise that the twelve tribes would be saved? for this would be, a matter of greater moment. But as we have said, we ought to understand this principle, that every kind of blessing is included here, so that men are always in a miserable state unless they are ruled by Christ and have him as their priest.

But it may be asked here, how does this prophecy agree with facts? for from the time Jeremiah promised such a state of things, there has been no successor to David. It is true, indeed, that Zerubbabel was a leader among the people, but he was without a royal title or dignity. There was no throne, no crown, no scepter, from the time in which the people returned from their Babylonian exile; and yet God testified by the mouth of Jeremiah that there would be those from the posterity of David, who would govern the people in continual succession. He does not stay that they would be chiefs or leaders, but he adorns them with a royal title. Some one, he says, will ever remain to occupy the throne. I have said already that there has been no throne. But we must bear in mind what Ezekiel says, that an interruption as to the kingdom is not contrary to this prophecy, as to the perpetuity of the kingdom, or continued succession, (Ezekiel 21:27) for he prophesied that the crown would be cast down, until the legitimate successor of David came. It was therefore necessary that the diadem should fall and be cast on the ground, or be transverted, as the Prophet says, until Christ was manifested. As, then, this had been declared, now when our Prophet speaks of kings succeeding David, we must so understand what he says as that that should remain true which has been said of the cast down diadem. God, then, did cast down the diadem until the legitimate successor came. Ezekiel does not only say, “Cast ye it down transverted,” but he repeats the words three times, intimating thereby that the interruption would be long. There was, therefore, no cause of stumbling, when there was no kind of government, nor dignity, nor power; for it was necessary to look forward to the king, to whom the diadem, or the royal crown, was to be restored.

We now then see how it was that there have been always those of David’s posterity who occupied the throne; though this was hidden, yet it may be gathered from other prophetic testimonies. For Amos, when he speaks of Christ’s coming, makes this announcement,

“There shall come at that time one who will repair the ruins of the tabernacle of David.” (Amos 9:11)

It was therefore necessary that the kingdom should be, as it were, demolished when Christ appeared. We further know what Isaiah says,

“Come forth shall a shoot from the root of Jesse.”
(Isaiah 11:1)

He does not there name David, but a private person, who was content with a humble, retired, and rustic life; for a husbandman and a shepherd, as it is well known, was Jesse the father of David. In short, whenever the Prophets declare that the kingdom of David would be perpetual, they do not promise that there would be a succession without interruption; but this ought to be referred to that perpetuity which was at length manifested in Christ alone. We have said elsewhere, how the time of return ought to be connected with the coming of Christ. For it is not necessary nor expedient to introduce an anagogical sense, as interpreters are wont to do, by representing the return of the people as symbolical of what was higher, even of the deliverance which was effected by Christ; for it ought to be considered as one and the same favor of God, that is, that he brought back his people from exile, that they might at length enjoy quiet and solid happiness when the kingdom of David should again be established.

⁹² It is better to adopt the secondary meaning of the verb, rendered “cut off,” as it is done by the Syr. and the Targ., which is that of failing or wanting, — 17. For thus saith Jehovah, — Not wanting to David shall be a man, Sitting on the throne of the house of Israel; 18. And to the priests, the Levites, Not wanting shall there be a man before me, Burning a burnt-offering, And perfuming an oblation, And making a sacrifice all the days. — Ed.