19The word of the LORD came to Jeremiah, saying, 20“Thus says the LORD, ‘If you can break My covenant for the day and My covenant for the night, so that day and night will not be at their appointed time, 21then My covenant may also be broken with David My servant so that he will not have a son to reign on his throne, and with the Levitical priests, My ministers. 22‘As the host of heaven cannot be counted and the sand of the sea cannot be measured, so I will multiply the descendants of David My servant and the Levites who minister to Me.’”

      23And the word of the LORD came to Jeremiah, saying, 24“Have you not observed what this people have spoken, saying, ‘The two families which the LORD chose, He has rejected them’? Thus they despise My people, no longer are they as a nation in their sight. 25“Thus says the LORD, ‘If My covenant for day and night stand not, and the fixed patterns of heaven and earth I have not established, 26then I would reject the descendants of Jacob and David My servant, not taking from his descendants rulers over the descendants of Abraham, Isaac and Jacob. But I will restore their fortunes and will have mercy on them.’”

Parallel Verses

New American Standard Bible (©1995)
and the Levitical priests shall never lack a man before Me to offer burnt offerings, to burn grain offerings and to prepare sacrifices continually.'"

GOD'S WORD® Translation (©1995)
The Levitical priests will never fail to have a descendant in my presence to sacrifice burnt offerings, to burn grain offerings, and to prepare daily sacrifices."

King James Bible
Neither shall the priests the Levites want a man before me to offer burnt offerings, and to kindle meat offerings, and to do sacrifice continually.

Douay-Rheims Bible
Neither shall there be cut off from the priests and Levites a man before my face to offer holocausts, and to burn sacrifices, and to kill victims continually:

Darby Bible Translation
neither shall there fail to the priests the Levites a man before me to offer up burnt-offerings, and to burn oblations, and to do sacrifice continually.

English Revised Version
neither shall the priests the Levites want a man before me to offer burnt offerings, and to burn oblations, and to do sacrifice continually.

Webster's Bible Translation
Neither shall the priests the Levites want a man before me to offer burnt-offerings, and to kindle meat-offerings, and to do sacrifice continually.

World English Bible
neither shall the priests the Levites want a man before me to offer burnt offerings, and to burn meal offerings, and to do sacrifice continually.

Young's Literal Translation
And to the priests -- the Levites, Not cut off from before Me is one, Causing a burnt-offering to ascend, And perfuming a present, and making sacrifice -- all the days.'

Cross References

Hebrews 13:15 Through Him then, let us continually offer up a sacrifice of praise to God, that is, the fruit of lips that give thanks to His name.

Numbers 3:5 Then the LORD spoke to Moses, saying,

Deuteronomy 18:1 "The Levitical priests, the whole tribe of Levi, shall have no portion or inheritance with Israel; they shall eat the LORD'S offerings by fire and His portion.

Deuteronomy 24:8 "Be careful against an infection of leprosy, that you diligently observe and do according to all that the Levitical priests teach you; as I have commanded them, so you shall be careful to do.

Joshua 3:3 and they commanded the people, saying, "When you see the ark of the covenant of the LORD your God with the Levitical priests carrying it, then you shall set out from your place and go after it.

Ezra 3:5 and afterward there was a continual burnt offering, also for the new moons and for all the fixed festivals of the LORD that were consecrated, and from everyone who offered a freewill offering to the LORD.

Jeremiah 33:19 The word of the LORD came to Jeremiah, saying,

Jeremiah 33:22 'As the host of heaven cannot be counted and the sand of the sea cannot be measured, so I will multiply the descendants of David My servant and the Levites who minister to Me.'"

Ezekiel 44:15 "But the Levitical priests, the sons of Zadok, who kept charge of My sanctuary when the sons of Israel went astray from Me, shall come near to Me to minister to Me; and they shall stand before Me to offer Me the fat and the blood," declares the Lord GOD.

Commentary

Matthew Henry's Whole Bible Commentary

Verses 17-26

Three of God's covenants, that of royalty with David and his seed, that of the priesthood with Aaron and his seed, and that of Peculiarity with Abraham and his seed, seemed to be all broken and lost while the captivity lasted; but it is here promised that, notwithstanding that interruption and discontinuance for a time, they shall all three take place again, and the true intents and meaning of them all shall be abundantly answered in the New Testament blessings, typified by those conferred on the Jews after their return out of captivity.

I. The covenant of royalty shall be secured and the promises of it shall have their full accomplishment in the kingdom of Christ, the Son of David, v. 17. The throne of Israel was overturned in the captivity; the crown had fallen from their head; there was not a man to sit on the throne of Israel; Jeconiah was written childless. After their return the house of David made a figure again; but it in the Messiah that this promise is performed that David shall never want a man to sit on the throne of Israel, and that David shall have always a son to reign upon his throne. For as long as the man Christ Jesus sits on the right hand of the throne of God, rules the world, and rules it for the good of the church, to which he is a quickening head, and glorified head over all things, as long as he is King upon the holy hill of Zion, David does not want a successor, nor is the covenant with him broken. When the first-begotten was brought into the world it was declared concerning him, The Lord God shall give him the throne of his father David and he shall reign over the house of Jacob for ever, Lu. 1:32, 33. For the confirmation of this it is promised, 1. That the covenant with David shall be as firm as the ordinances of heaven, to the stability of which that of God's promise is compared, ch. 31:35, 36. There is a covenant of nature, by which the common course of providence is settled and on which it is founded, here called a covenant of the day and the night (v. 20, 25), because this is one of the articles of it, That there shall be day and night in their season, according to the distinction put between them in the creation, when God divided between the light and the darkness, and established their mutual succession, and a government to each, that the sun should rule by day and the moon and stars by night (Gen. 1:4, 5, 16), which establishment was renewed after the flood (Gen. 8:22), and has continued ever since, Ps. 19:2. The morning and the evening have both of them their regular outgoings (Ps. 65:8); the day-spring knows its place, knows its time, and keeps both, so do the shadows of the evening; and, while the world stands, this course shall not be altered, this covenant shall not be broken. The ordinances of heaven and earth (of this communication between heaven and earth, the dominion of these ordinances of heaven upon the earth), which God has appointed (v. 25; compare Job 38:33), shall never be disappointed. Thus firm shall the covenant of redemption be with the Redeemer-God's servant, but David our King, v. 21. This intimates that Christ shall have a church on earth to the world's end; he shall see a seed in which he shall prolong his days till time and day shall be no more. Christ's kingdom is an everlasting kingdom; and when the end cometh, and not till then, it shall be delivered up to God, even the Father. But it intimates that the condition of it in this world shall be intermixed and counterchanged, prosperity and adversity succeeding each other, as light and darkness, day and night. But this is plainly taught us, that, as sure as we may be that, though the sun will set tonight, it will rise again tomorrow morning, whether we live to see it or no, so sure we may be that, though the kingdom of the Redeemer in the world may for a time be clouded and eclipsed by corruptions and persecutions, yet it will shine forth again, and recover its lustre, in the time appointed. 2. That the seed of David shall be as numerous as the host of heaven, that is, the spiritual seed of the Messiah, that shall be born to him by the efficacy of his gospel and his Spirit working with it. From the womb of the morning he shall have the dew of their youth, to be his willing people, Ps. 110:3. Christ's seed are not, as David's were, his successors, but his subjects; yet the day is coming when they also shall reign with him (v. 22): As the host of heaven cannot be numbered, so will I multiply the seed of David, so that there shall be no danger of the kingdom's being extinct, or extirpated, for want of heirs. The children are numerous; and, if children, then heirs.

II. The covenant of priesthood shall be secured, and the promises of that also shall have their full accomplishment. This seemed likewise to be forgotten during the captivity, when there was no altar, no temple service, for the priests to attend upon; but this also shall revive. It did so; immediately upon their coming back to Jerusalem there were priests and Levites ready to offer burnt-offerings and to do sacrifice continually (Ezra 3:2, 3), as is here promised, v. 18. But that priesthood soon grew corrupt; the covenant of Levi was profaned (as appears Mal. 2:8), and in the destruction of Jerusalem by the Romans it came to a final period. We must therefore look elsewhere for the performance of this word, that the covenant with the Levites, the priests, God's ministers, shall be as firm, and last as long, as the covenant with the day and the night. And we find it abundantly performed, 1. In the priesthood of Christ, which supersedes that of Aaron, and is the substance of that shadow. While that great high priest of our profession is always appearing in the presence of God for us, presenting the virtue of his blood by which he made atonement in the incense of his intercession, it may truly be said that the Levites do not want a man before God to offer continually, Heb. 7:3, 17. He is a priest for ever. The covenant of the priesthood is called a covenant of peace (Num. 25:12), of life and peace, Mal. 2:5. Now we are sure that this covenant is not broken, nor in the least weakened, while Jesus Christ is himself our life and our peace. This covenant of priesthood is here again and again joined with that of royalty, for Christ is a priest upon his throne, as Melchizedek. 2. In a settled gospel ministry. While there are faithful ministers to preside in religious assemblies, and to offer up the spiritual sacrifices of prayer and praise, the priests, the Levites, do not want successors, and such as have obtained a more excellent ministry. The apostle makes those that preach the gospel to come in the room of those that served at the altar, 1 Co. 9:13, 14. 3. In all true believers, who are a holy priesthood, a royal priesthood (I Peter 2:5, 9), who are made to our God kings and priests (Rev. 1:6); they offer up spiritual sacrifices, acceptable to God, and themselves, in the first place, living sacrifices. Of these Levites this promise must be understood (v. 22), that they shall be as numerous as the sand of the sea, the same that is promised concerning Israel in general (Gen. 22:17); for all God's spiritual Israel are spiritual priests, Rev. 5:9, 10; 7:9, 15.

III. The covenant of peculiarity likewise shall be secured and the promises of that covenant shall have their full accomplishment in the gospel Israel. Observe, 1. How this covenant was looked upon as broken during the captivity, v. 24. God asks the prophet, "Hast though not heard, and dost thou not consider, what this people have spoken?" either the enemies of Israel, who triumphed in the extirpation of a people that had made such a noise in the world, or the unbelieving Israelites themselves, "this people among whom thou dwellest;" they have broken covenant with God, and then quarrel with him as if he had not dealt faithfully with them. The two families which the Lord hath chosen, Israel and Judah, whereas they were but one when he chose them, he hath even cast them off. "Thus have they despised my people, that is, despised the privilege of being my people as if it were a privilege of no value at all." The neighbouring nations despised them as now no more a nation, but the ruins of a nation, and looked upon all their honour as laid in the dust; but, 2. See how firm the covenant stands notwithstanding, as firm as that with day and night; sooner will God suffer day and night to cease then he will cast away the seed of Jacob. This cannot refer to the seed of Jacob according to the flesh, for they are cast away, but to the Christian church, in which all these promises were to be lodged, as appears by the apostle's discourse, Rom. 11:1, etc. Christ is that seed of David that is to be perpetual dictator to the seed of Abraham, Isaac, and Jacob; and, as this people shall never want such a king, so this king shall never want such a people. Christianity shall continue in the dominion of Christ, and the subjection of Christians to him, till day and night come to an end. And, as a pledge of this, that promise is again repeated, I will cause their captivity to return; and, having brought them back, I will have mercy on them. To whom this promise refers appears Gal. 6:16, where all that walk according to the gospel rule are made to be the Israel of God, on whom peace and mercy shall be.

Calvin's Commentary

17. For thus saith the LORD; David shall never want a man to sit upon the throne of the house of Israel;

17. Quia sic dicit Jehova, non exeidetur Davidi vir qui sedeat super solium domus Israel;

18. Neither shall the priests the Levites want a man before me to offer burnt offerings, and to kindle meat offerings, and to do sacrifice continually.

18. Et sacerdotibus Levitis non excidetur vir coram facie mea, qui aecendat holocaustum, adoleat oblationem et faciat sacrificium cunctis diebus.

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. [92] 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.

As to the priesthood, the same difficulty might be raised, for we know that the priesthood became corrupted; nay, that for the most part the priests not only became degenerate, but altogether sacrilegious. Hence the sacerdotal name itself became nothing else but a base and wicked profanation of all sacred things. But it was God's purpose in this manner to shew that another priest was to be expected, and that men were not to look on figures and types, but were to raise their thoughts higher, even to him who was to be the only true Mediator to reconcile God to men.

By saying, who may kindle a burnt-offering, etc., he specifies certain things, or some parts of the priest's office, because the Prophets accommodated their discourses to men of their own age and time, and described the kingdom and priesthood of Christ under those external symbols, which were then in use. It is hence proper to take the ceremonies of the Law as denoting the reality, or what they signified. For Christ offered no calves, nor any incense, but fulfilled all these things which were then set forth to the people under symbols. And he speaks of burning, or perfuming the oblation, mnchh, meneche, for though the oblation remained entire, there was yet a perfuming made by frankincense, and a small portion of the flour was burnt. It is then a mode of speaking, when a part is stated for the whole. It now follows --

Footnotes:

[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.

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"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, …
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"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, …
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"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 …
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