of God, or as legitimately descended from such a one, he ruled by Divine right. He was the centre of patriotic attachment, and the autlioritative emhodiment and enforcer of Divine righteousness — at least that was the ideal. Hdw few of the princes of the Davidio succession realized this the history of Judah can witness. But it was ever held before the people as a sacred promise that a " king should reign in righteousness." 2. The priest. The covenant of priesthood was a covenant of peace (Numb. xxv. 12), of life and peace (Mai. ii. 5). It was the mediatorial or reconciling element in the con- stitution — that through which the nation in its individual (itizens, and as a whole, was related acceptably with God, and made partaker of his righteousness. The conse- cration of the priesthood in a mediate sense sanctified the people ; and in the continued existence of the priesthood a guarantee was afforded of the favour of God and the permanence of Israel's mission as the righteous servant of God.
II. How THE PKOMisB WAS FULFiiXED. What Is actually predicted concerning the Davidic and Levitical succession is that it will never be quite cut off; it will never happen that there is wanting any one in whom the house may be perpetuated. In the Captivity such a gap took place: Jeconiah was written childless. But it was never to occur again. Now, how are we to unrlerstand this promise? In its literal sense it was only approximately fulfilled; spiritually and figuratively the fulfilment was complete : 1. In our Lord Jesus Christ. Of the house of David after the flesh, he is eternal King and Lord of the spiritual Israel. He is also "a Priest for ever after the order of Melchisedeo." As the great High Priest of mankind, he appears before God " making continual intercession " (Heb. viii. 3). 2. Christians, too, realize the. ideal here presented. Through the atoning work of Christ they are made " kings and priests," a "royal priesthood" (1 Pet. ii. 5—8). The identification of the Lord with his servant dignifies and ennobles the latter, making him a new centre of spiritual dominion and of intercessory and reconciling influence. " If we suffer [endure] we shall also reign with him" (2 Tim. ii. 12) is a promise which looks forward to the completion of the Messi- anic kingdom. The Levitical priesthood, too, is lost and absorbed in the priestly character of Christ and his people. — M.
Vers. 19 — 22. — The covenant of Ood permanent as the laws of nature. A curious inversion of Gen. viii. 22, but very instructive. There, what is considered by the secular mind as secured by the laws of matter ojierating mechanically, is declared as a promise, and consequently as dependent upon the good will and gracious purpose of God ; here, what appears at first to be within the power of one or both parties to it, is stated to be as absolute and permanent as if it were not a moral engagement but a material law. Accepting, as in vers. 17 and 18, the Messianic as the true fulfilment of this prediction, what do we learn ?
I. The intrinsic poweb of God's Word. The creative fiat was omnipotent ; the promise is to be not less so. It is as if a power dwelt within it to bjing to pass what it declares. Of course this is not so in the one case any more than in the other. God is in his Word, making it effectual even to its remotest end. We are reminded of Christ's utterance, •' Heaven and earth shall pass away, but my words shall not pass away," which seems to make an even stronger assertion. Equally potent is the Word of God in the gospel, its warnings, invitations, and transforming energies.
U. The absolute, eternal significance of the person and work of Christ. The human element in the Divine covenant relation has ever been the variable and uncertain one. But through the unique personality of the God-Man, and of his atoning sacrifice, that element is strengthened and made secure. An incarnation like that of Emmanuel, an act like the death on the cross, once achieved is irreversible, and its consequences must affect the remotest eternity. The spiritual laws comprehended and illustrated in the tran.sactiuns of the gospel are as irreversible as those of nature ; and in the person and work of Christ there is an objective basis presented that can never be destroyed by the weaknesses or unbelief of men, any more than "my covenant of the day, and my covenant of the night."
IIL The spiritual xnfluenoe of the new covenant. (Ver. 22.) It is really » creative word, because it calls into existence the 'Church or community of believers, who are the true successors of the seed of David and the Levitical priesthood. In its constant triumphs and the ever-increasing nature of the Metwianis kingdov.;
9t THB BOOK OF THE PROPHET JEREMIAH, [oh. xxzin. 1~2<'
■ecurities art given for the perpetuation of the kingly and priestly functions as deve- loped through the grace of (jod in human nature. Where the gospel is faithfully preachsd, and spiritual life truly energizes, helievers will, as at Pentecost, be " added daily " and " multiplied." It is like leaven, a seed, etc. As appealing to the deepest needs and yearnings of human nature, it is hound to overcome the world and compre- hend the whole race within the zone of its influence. " So shall my word be that goeth forth out of my mouth ; it shall not return unto me void, but it shall accomplish that which I please, and it shall prosper t» the thing whereto I sent it " (Isa. It, 11). — M.