(16) In those days.--No time had been named, but the phrase had become familiar for the far-off better time of the true king of the Messianic kingdom.
They shall say no more, The ark of the covenant of the Lord.--Noteworthy both for its exceeding boldness and as containing the germ, or more than the germ, of the great thought of the New Covenant developed in Jeremiah 31:31. The ark, the very centre of the worship of Israel, the symbol and, it might seem, more than the symbol, of the Divine presence, that, too, should pass away, as the brasen serpent had become Nehushtan (2 Kings 18:4), and take its place as belonging only to the past. Foremost among the prophets was Jeremiah to perceive and proclaim that
"God fulfils Himself in many ways."
The legend of 2 Maccabees 2:4-5, that Jeremiah had hidden the tabernacle and the ark in a cave that they might be restored in the latter days, presents a singular contrast to the higher thoughts of the prophet.
Neither shall it come to mind.--Literally, come upon the heart, which throughout the Old Testament implies the intellect rather than the affections.
Neither shall they visit it.--Better, shall they miss it, as men miss what they value. The words probably refer to the feelings with which the ark had been restored to its place by Josiah (2 Chronicles 35:3) after its displacement by Manasseh (2 Chronicles 33:7).
Neither shall that be done any more.--Better, neither shall it [the ark] be made any more. It shall be left to decay and perish, and none shall care to reconstruct it. The words had, of course, a fulfilment in the ritual of the second Temple, where there was no ark in the Holy of Holies, and that loss was probably what Jeremiah foresaw most clearly, and for which he sought to prepare his people, as the writer of the Epistle to the Hebrews (Hebrews 8:13) did to prepare those of his time for the more entire destruction of the Temple and its worship. But even within this horizon the thought was bold in itself and pregnant with yet greater truths.
Verse 16. - When ye be multiplied; a common feature in pictures of the latter days (Jeremiah 23:3; Ezekiel 36:11; Hosea 2:1). They shall say no more, The ark of the covenant of the Lord. A definition of the Messianic period on its negative side - the ark shall he no longer the center of religious worship. We must remember that the ark is represented in the Law as the throne of Jehovah, who was "enthroned upon the cherubim" on the lid of the ark. It is in virtue of this sacramental presence that the temple is called the "dwelling-places" of Jehovah (e.g. Psalm 46:4; Psalm 84:1, where Authorized Version has wrongly "tabernacles"). Now, in the Messianic period the consciousness of Jehovah's presence was to be so widely spread, at any rate in the center of God's kingdom, the holy city, that the ark would no longer be thought of; it would be, if not destroyed (we know, as a matter of fact, that the ark was destroyed in some unrecorded way), yet at least become utterly unimportant. Jerusalem would then naturally succeed to the title "Jehovah's throne" (applied to the temple in Jeremiah 14:12). Neither shall it come to mind. The same phrase is used of the old heaven and earth as compared with the new (Isaiah 65:17). In the concluding clauses, "visit" should rather be "miss," and "that be done" should be "it [viz. the ark] be made." On the whole subject of the prophetic descriptions of the worship of the Messianic period - descriptions which often wear at any rate a superficial appearance of inconsistency, see the luminous remarks of Professor Riehm, 'Messianic Prophecy,' pp. 161-163. At the same time, we must be extremely cautious how far we admit that Old Testament prophecies of the latter days have received a complete fulfillment in the Christian Church, considering how far the latter is from the realizable ideal, and also the importance attached in the New Testament as well as in the Old to the continuance of Israel as a nation.
3:12-20 See God's readiness to pardon sin, and the blessings reserved for gospel times. These words were proclaimed toward the north; to Israel, the ten tribes, captive in Assyria. They are directed how to return. If we confess our sins, the Lord is faithful and just to forgive them. These promises are fully to come to pass in the bringing back the Jews in after-ages. God will graciously receive those that return to him; and by his grace, he takes them out from among the rest. The ark of the covenant was not found after the captivity. The whole of that dispensation was to be done away, which took place after the multitude of believers had been greatly increased by the conversion of the Gentiles, and of the Israelites scattered among them. A happy state of the church is foretold. He can teach all to call him Father; but without thorough change of heart and life, no man can be a child of God, and we have no security for not departing from Him.
And it shall come to pass, when ye be multiplied and increased in the land,.... That is, when the number of the disciples and followers of Christ, and true believers in him, shall be multiplied and increased in the land of Judea, and in the Gentile world also, under the ministry of the above said pastors, apostles, and ministers of the Gospel, who should be succeeded everywhere, as they were; see Acts 6:1,
in those days, saith the Lord of hosts, they shall say no more, the ark of the covenant of the Lord; because the antitype of it would be come, our Lord Jesus Christ, the Word that is made flesh and dwelt among men; and in whom the Shechinah, or divine Majesty, dwells in a more glorious manner than it did over the ark, for in him dwells the fulness of the Godhead bodily; and the ark may be put for the whole ceremonial law, which was abolished at the death of Christ, and to be used and spoken of no more; and whereas it was, for a good while after the abrogation of it, a matter of debate and contention, and was not wholly under the church's feet until about the times of Constantine, when there was a great multiplication and increase of Christians throughout the Roman empire, the prophecy may be thought to belong to those times, at least there was then a greater accomplishment of it; see Revelation 12:1,
neither shall it come to mind, neither shall they remember it; as it should not be spoken of, so it should not be thought of any more than if it had never been:
neither shall they visit it; to inquire of the Lord, before it, about what they wanted to be informed of, as they used to do, Judges 20:23,
neither shall that be done any more; or, "made any more" (g) the Jews (h) say, the ark was wanting in the second temple, and was never afterwards remade: all the expressions denote the utter abolition of legal rites and ceremonies, never to be revived more. The Targum paraphrases the last clause,
"neither shall they make war with it any more;''
and so Jarchi and Kimchi interpret it as if it was a prophecy of such a time of profound peace, that there would be no need of bringing out the ark as formerly; this use of it would be quite forgotten; but this was not the principal use of the ark, and very rarely was it ever used in this way.
(g) "neque reparabitur amplius, vel et non constuetur amplius", Schmidt. (h) T. Bab. Yoma, fol. 21. 2.
They shall say no more, The ark of the covenant of the Lord.--Noteworthy both for its exceeding boldness and as containing the germ, or more than the germ, of the great thought of the New Covenant developed in Jeremiah 31:31. The ark, the very centre of the worship of Israel, the symbol and, it might seem, more than the symbol, of the Divine presence, that, too, should pass away, as the brasen serpent had become Nehushtan (2 Kings 18:4), and take its place as belonging only to the past. Foremost among the prophets was Jeremiah to perceive and proclaim that
"God fulfils Himself in many ways."
The legend of 2 Maccabees 2:4-5, that Jeremiah had hidden the tabernacle and the ark in a cave that they might be restored in the latter days, presents a singular contrast to the higher thoughts of the prophet.
Neither shall it come to mind.--Literally, come upon the heart, which throughout the Old Testament implies the intellect rather than the affections.
Neither shall they visit it.--Better, shall they miss it, as men miss what they value. The words probably refer to the feelings with which the ark had been restored to its place by Josiah (2 Chronicles 35:3) after its displacement by Manasseh (2 Chronicles 33:7).
Neither shall that be done any more.--Better, neither shall it [the ark] be made any more. It shall be left to decay and perish, and none shall care to reconstruct it. The words had, of course, a fulfilment in the ritual of the second Temple, where there was no ark in the Holy of Holies, and that loss was probably what Jeremiah foresaw most clearly, and for which he sought to prepare his people, as the writer of the Epistle to the Hebrews (Hebrews 8:13) did to prepare those of his time for the more entire destruction of the Temple and its worship. But even within this horizon the thought was bold in itself and pregnant with yet greater truths.
in those days, saith the Lord of hosts, they shall say no more, the ark of the covenant of the Lord; because the antitype of it would be come, our Lord Jesus Christ, the Word that is made flesh and dwelt among men; and in whom the Shechinah, or divine Majesty, dwells in a more glorious manner than it did over the ark, for in him dwells the fulness of the Godhead bodily; and the ark may be put for the whole ceremonial law, which was abolished at the death of Christ, and to be used and spoken of no more; and whereas it was, for a good while after the abrogation of it, a matter of debate and contention, and was not wholly under the church's feet until about the times of Constantine, when there was a great multiplication and increase of Christians throughout the Roman empire, the prophecy may be thought to belong to those times, at least there was then a greater accomplishment of it; see Revelation 12:1,
neither shall it come to mind, neither shall they remember it; as it should not be spoken of, so it should not be thought of any more than if it had never been:
neither shall they visit it; to inquire of the Lord, before it, about what they wanted to be informed of, as they used to do, Judges 20:23,
neither shall that be done any more; or, "made any more" (g) the Jews (h) say, the ark was wanting in the second temple, and was never afterwards remade: all the expressions denote the utter abolition of legal rites and ceremonies, never to be revived more. The Targum paraphrases the last clause,
"neither shall they make war with it any more;''
and so Jarchi and Kimchi interpret it as if it was a prophecy of such a time of profound peace, that there would be no need of bringing out the ark as formerly; this use of it would be quite forgotten; but this was not the principal use of the ark, and very rarely was it ever used in this way.
(g) "neque reparabitur amplius, vel et non constuetur amplius", Schmidt. (h) T. Bab. Yoma, fol. 21. 2.