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<p>Three of God’s covenants, that of royalty with David and his seed, that of the pri 33b3 esthood 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.</p>
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<p class="tab-1">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, <a class="bibleref" title="Jer.33.17" href="/passage/?search=Jer.33.17">Jer. 33:17</a>. The throne of Israel was overturned in the captivity; the crown had fallen from their head; there was not <i>a man to sit on the throne of Israel</i>; 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 <i>David shall never want a man to sit on the throne of Israel</i>, and that David shall have <i>always a son to reign upon his throne</i>. 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 <i>King upon the holy hill of Zion</i>, 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, <i>The Lord God shall give him the throne of his father David and he shall reign over the house of Jacob for ever</i>, <a class="bibleref" title="Luke.1.32,Luke.1.33" href="/passage/?search=Luke.1.32,Luke.1.33"><span class="bibleref" title="Luke.1.32">Luke 1:32</span>, <span class="bibleref" title="Luke.1.33">33</span></a>. 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, <a class="bibleref" title="Jer.31.35" href="/passage/?search=Jer.31.35">Jer. 31:35</a>. There is a covenant of nature, by which the common course of providence is settled and on which it is founded, here called <i>a covenant of the day and the night</i> (<a class="bibleref" title="Jer.33.20,Jer.33.25" href="/passage/?search=Jer.33.20,Jer.33.25"><span class="bibleref" title="Jer.33.20">Jer. 33:20</span>, <span class="bibleref" title="Jer.33.25">25</span></a>), because this is one of the articles of it, That there shall be <i>day and night in their season</i>, 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 <i>the sun</i> should <i>rule by day</i> and <i>the moon and stars by night</i> (<a class="bibleref" title="Gen.1.4,Gen.1.5,Gen.1.16" href="/passage/?search=Gen.1.4,Gen.1.5,Gen.1.16"><span class="bibleref" title="Gen.1.4">Gen. 1:4</span>, <span class="bibleref" title="Gen.1.5">5</span>, <span class="bibleref" title="Gen.1.16">16</span></a>), which establishment was renewed after the flood (<a class="bibleref" title="Gen.8.22" href="/passage/?search=Gen.8.22">Gen. 8:22</a>), and has continued ever since, <a class="bibleref" title="Ps.19.2" href="/passage/?search=Ps.19.2">Ps. 19:2</a>. The <i>morning and</i> the <i>evening</i> have both of them their regular <i>outgoings</i> (<a class="bibleref" title="Ps.65.8" href="/passage/?search=Ps.65.8">Ps. 65:8</a>); the <i>day-spring knows its place, knows its time</i>, and keeps both, so do <i>the shadows of the evening</i>; and, while the world stands, this course shall not be altered, this covenant shall not be broken. <i>The ordinances of heaven and earth</i> (of this communication between heaven and earth, the dominion of these ordinances of heaven upon the earth), <i>which</i> God has <i>appointed</i> (<a class="bibleref" title="Jer.33.25,Job.38.33" href="/passage/?search=Jer.33.25,Job.38.33"><span class="bibleref" title="Jer.33.25">Jer. 33:25</span>; <span class="bibleref" title="Job.38.33">Job 38:33</span></a>), shall never be disappointed. Thus firm shall the covenant of redemption be with the Redeemer—God’s servant, but David our King, <a class="bibleref" title="Jer.33.21" href="/passage/?search=Jer.33.21">Jer. 33:21</a>. This intimates that Christ shall have a church on earth to the world’s end; he shall see a seed in which he shall
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<p class="tab-1">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 <i>to offer burnt-offerings</i> and to <i>do sacrifice continually</i> (<a class="bibleref" title="Ezra.3.2,Ezra.3.3" href="/passage/?search=Ezra.3.2,Ezra.3.3"><span class="bibleref" title="Ezra.3.2">Ezra 3:2</span>, <span class="bibleref" title="Ezra.3.3">3</span></a>), as is here promised, <a class="bibleref" title="Jer.33.18" href="/passage/?search=Jer.33.18">Jer. 33:18</a>. But that priesthood soon grew corrupt; <i>the covenant of Levi</i> was <i>profaned</i> (as appears <a class="bibleref" title="Mal.2.8" href="/passage/?search=Mal.2.8">Mal. 2:8</a>), 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 <i>with the day and the night</i>. 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 <i>high priest of our profession</i> is always appearing <i>in the presence of God for us</i>, presenting the virtue of his blood by which he made atonement in the incense of his intercession, it may truly be said that <i>the Levites do not want a man before God to offer continually</i>, <a class="bibleref" title="Heb.7.3,Heb.7.17" href="/passage/?search=Heb.7.3,Heb.7.17"><span class="bibleref" title="Heb.7.3">Heb. 7:3</span>, <span class="bibleref" title="Heb.7.17">17</span></a>. He is a priest for ever. The covenant of the priesthood is called <i>a covenant of peace</i> (<a class="bibleref" title="Num.25.12" href="/passage/?search=Num.25.12">Num. 25:12</a>), of <i>life and peace</i>, <a class="bibleref" title="Mal.2.5" href="/passage/?search=Mal.2.5">Mal. 2:5</a>. 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 <i>priest upon his throne</i>, 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, <i>the priests, the Levites</i>, do not want successors, and such as <i>have obtained a more excellent ministry</i>. The apostle makes those that preach the gospel to come in the room of those that served at the altar, <a class="bibleref" title="1Cor.9.13,1Cor.9.14" href="/passage/?search=1Cor.9.13,1Cor.9.14"><span class="bibleref" title="1Cor.9.13">1 Cor. 9:13</span>, <span class="bibleref" title="1Cor.9.14">14</span></a>. 3. In all true believers, who are <i>a holy priesthood, a royal priesthood</i> (<a class="bibleref" title="1Pet.2.5,1Pet.2.9" href="/passage/?search=1Pet.2.5,1Pet.2.9"><span class="bibleref" title="1Pet.2.5">1 Pet. 2:5</span>, <span class="bibleref" title="1Pet.2.9">9</span></a>), who are <i>made to our God kings and priests</i> (<a class="bibleref" title="Rev.1.6" href="/passage/?search=Rev.1.6">Rev. 1:6</a>); they <i>offer up spiritual sacrifices, acceptable to God</i>, and themselves, in the first place, <i>living sacrifices</i>. Of these Levites this promise must be understood (<a class="bibleref" title="Jer.33.22" href="/passage/?search=Jer.33.22">Jer. 33:22</a>), that they shall be as numerous <i>as the sand of the sea</i>, the same that is promised concerning Israel in general (<a class="bibleref" title="Gen.22.17" href="/passage/?search=Gen.22.17">Gen. 22:17</a>); for all God’s spiritual Israel are spiritual priests, <a class="bibleref" title="Rev.5.9,Rev.5.10,Rev.7.9,Rev.7.15" href="/passage/?search=Rev.5.9,Rev.
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<p class="tab-1">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, <a class="bibleref" title="Jer.33.24" href="/passage/?search=Jer.33.24">Jer. 33:24</a>. God asks the prophet, “Hast though not heard, and dost <i>thou not consider, what this people have spoken</i>?” 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, “<i>this people</i> among whom thou dwellest;” they have broken covenant with God, and then quarrel with him as if he had not dealt faithfully with them. <i>The two families which the Lord hath chosen</i>, Israel and Judah, whereas they were but one when he chose them, <i>he hath even cast them off. “Thus have they despised my people</i>, 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 <i>no more a nation</i>, 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 <i>cast away the seed of Jacob</i>. 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, <a class="bibleref" title="Rom.11.1" href="/passage/?search=Rom.11.1">Rom. 11:1</a> 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>I will cause their captivity to return</i>; and, having brought them back, <i>I will have mercy on them</i>. To whom this promise refers appears <a class="bibleref" title="Gal.6.16" href="/passage/?search=Gal.6.16">Gal. 6:16</a>; where all that <i>walk according to the gospel rule</i> are made to be the <i>Israel of God</i>, on whom <i>peace and mercy</i> shall be.</p>
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