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Commentary on Jeremiah 3 verses 12–19
Here is a great deal of gospel in these verses, both that which was always gospel, God's readiness to pardon sin and to receive and entertain returning repenting sinners, and those blessings which were in a special manner reserved for gospel times, the forming and founding of the gospel church by bringing into it the children of God that were scattered abroad, the superseding of the ceremonial law, and the uniting of Jews and Gentiles, typified by the uniting of Israel and Judah in their return out of captivity. The prophet is directed to proclaim these words towards the north, for they are a call to backsliding Israel, the ten tribes that were carried captive into Assyria, which lay north from Jerusalem. That way he must look, to show that God had not forgotten them, though their brethren had, and to upbraid the men of Judah with their obstinacy in refusing to answer the calls given them. One might as well call to those who lay many hundred miles off in the land of the north; they would as soon hear as these unbelieving and disobedient people; backsliding Israel will sooner accept of mercy, and have the benefit of it, than treacherous Judah. And perhaps the proclaiming of these words towards the north looks as far forward as the preaching of repentance and remission of sins unto all nations, beginning at Jerusalem, Luk 24:47. A call to Israel in the land of the north is a call to others in that land, even as many as belong to the election of grace. When it was suspected that Christ would go to the dispersed Jews among the Gentiles, it was concluded that he would teach the Gentiles, Joh 7:35. So here.
I. Here is an invitation given to backsliding Israel, and in them to the backsliding Gentiles, to return unto God, the God from whom they had revolted (Jer 3:12): Return, thou backsliding Israel. And again (Jer 3:14): "Turn, O backsliding children! repent of your backslidings, return to your allegiance, come back to that good way which you have missed and out of which you have turned aside." Pursuant to this invitation, 1. They are encouraged to return. "Repent, and be converted, and your sins shall be blotted out, Act 3:19. You have incurred God's displeasure, but return to me, and I will not cause my anger to fall upon you." God's anger is ready to fall upon sinners, as a lion falls on his prey, and there is none to deliver, as a mountain of lead falling on them, to sink them past recovery into the lowest hell. But if they repent it shall be turned away, Isa 12:1. I will not keep my anger for ever, but will be reconciled, for I am merciful. We that are sinful were for ever undone if God were not merciful; but the goodness of his nature encourages us to hope that, if we by repentance undo what we have done against him, he will by a pardon unsay what he has said against us. 2. They are directed how to return (Jer 3:13): "Only acknowledge thy iniquity, own thyself in a fault and thereby take shame to thyself and give glory to God." I will not keep my anger for ever (that is a previous promise); you shall be delivered form that anger of God which is everlasting, from the wrath to come; but upon what terms? Very easy and reasonable ones. Only acknowledge thy sins. If we confess our sins, he is faithful and just to forgive them. This will aggravate the condemnation of sinners, that the terms of pardon and peace were brought so low, and yet they would not come up to them. If the prophet had told thee to do some great thing wouldst thou not have done it? How much more when he says, Only acknowledge thy iniquity? Kg2 5:13. In confessing sin, (1.) We must own the corruption of our nature: Acknowledge thy iniquity, the perverseness and irregularity of thy nature. (2.) We must own our actual sins: "That thou hast transgressed against the Lord thy God, hast affronted him and offended him." (3.) We must own the multitude of our transgressions: "That thou hast scattered thy ways to the strangers, run hither and thither in pursuit of thy idols, under every green tree. Wherever thou hast rambled thou hast left behind thee the marks of thy folly." (4.) We must aggravate our sin from the disobedience that there is in it to the divine law. The sinfulness of sin is the worst thing in it: "You have not obeyed my voice; acknowledge that, and let that humble you more than any thing else."
II. Here are precious promises made to these backsliding children, if they do return, which were in part fulfilled in the return of the Jews out of their captivity, many that belonged to the ten tribes having perhaps joined themselves to those of the two tribes, in the prospect of their deliverance, and returning with them; but the prophecy is to have its full accomplishment in the gospel church, and the gathering together of the children of God that were scattered abroad to that: "Return, for, though you are backsliders, yet you are children; nay, though a treacherous wife, yet a wife, for I am married to you (Jer 3:14) and will not disown the relation." Thus God remembers his covenant with their fathers, that marriage covenant, and in consideration of that he remembers their land, Lev 26:42.
1.He promises to gather them together from all places whither they are dispersed and scattered abroad, Joh 11:52, I will take you, one of a city, and two of a family, or clan; and I will bring you to Zion, Jer 3:14. All those that by repentance return to their duty shall return to their former comfort. Observe, (1.) God will graciously receive those that return to him, nay, it is he that by his distinguishing grace takes them out from among the rest that persist in their backslidings; if he had left them, they would have been undone. (2.) Of the many that have backslidden from God there are but few, very few in comparison, that return to him, like the gleanings of the vintage - one of a city and two of a country; Christ's flock is a little flock, and few there are that find the strait gate. (3.) Of those few, though dispersed, yet not one shall be lost. Though there be but one in a city, God will find out that one; he shall not be overlooked in a crowd, but shall be brought safely to Zion, safely to heaven. The scattered Jews shall be brought to Jerusalem, and those of the ten tribes shall be as welcome there as those of the two. God's chosen, scattered all the world over, shall be brought to the gospel church, that Mount Zion, the heavenly Jerusalem, that holy hill on which Christ reigns.
2.He promises to set those over them that shall be every way blessings to them (Jer 3:15): I will give you pastors after my heart, alluding to the character given of David when God pitched upon him to be king. Sa1 13:14, The Lord hath sought him a man after his own heart. Observe, (1.) When a church is gathered it must be governed. "I will bring them to Zion, not to live as they list, but to be under discipline, not as wild beasts, that range at pleasure, but as sheep that are under the direction of a shepherd." I will give them pastors, that is, both magistrates and ministers; both are God's ordinance for the support of his kingdom. (2.) It is well with a people when their pastors are after God's own heart, such as they should be, such as we would have them be, who shall make his will their rule in all their administrations, and such as endeavour in some measure to conform to his example, who rule for him, and, as they are capable, rule like him. (3.) Those are pastors after God's own heart who make it their business to feed the flock, not to feed themselves and fleece the flocks, but to do all they can for the good of those that are under their charge, who feed them with wisdom and understanding (that is, wisely and understandingly), as David fed them, in the integrity of his heart and by the skilfulness of his hand, Psa 78:72. Those who are not only pastors, but teachers, must feed them with the word of God, which is wisdom and understanding, which is able to make us wise to salvation.
3.He promises that there shall be no more occasion for the ark of the covenant, which had been so much the glory of the tabernacle first and afterwards of the temple, and was the token of God's presence with them; that shall be set aside, and there shall be no more enquiry after, nor enquiring of, it (Jer 3:16): When you shall be multiplied and increased in the land, when the kingdom of the Messiah shall be set up, which by the accession of the Gentiles will bring in to the church a vast increase (and the days of the Messiah the Jewish masters themselves acknowledge to be here intended), then they shall say no more, The ark of the covenant of the Lord, they shall have it no more among them to value, or value themselves upon, because they shall have a pure spiritual way of worship set up, in which there shall be no occasion for any of those external ordinances; with the ark of the covenant the whole ceremonial law shall be set aside, and all the institutions of it, for Christ, the truth of all those types, exhibited to us in the word and sacraments of the New Testament, will be to us instead of all. It is very likely (whatever the Jews suggest to the contrary) that the ark of the covenant was in the second temple, being restored by Cyrus with the other vessels of the house of the Lord, Ezr 1:7. But in the gospel temple Christ is the ark; he is the propitiatory, or mercy-seat; and it is the spiritual presence of God in his ordinances that we are now to expect. Many expressions are here used concerning the setting aside of the ark, that it shall not come to mind, that they shall not remember it, that they shall not visit it, that none of these things shall be any more done; for the true worshippers shall worship the Father in spirit and in truth, Joh 4:24. But this variety of expressions is used to show that the ceremonies of the law of Moses should be totally and finally abolished, never to be used any more, but that it would be with difficulty that those who had been so long wedded to them should be weaned from them; and that they would not quite let them go till their holy city and holy house should both be levelled with the ground.
4.He promises that the gospel church, here called Jerusalem, shall become eminent and conspicuous, Jer 3:17. Two things shall make it famous: - (1.) God's special residence and dominion in it. It shall be called, The throne of the Lord - the throne of his glory, for that shines forth in the church - the throne of his government, for that also is erected there; there he rules his willing people by his word and Spirit, and brings every thought into obedience to himself. As the gospel got ground this throne of the Lord was set up even where Satan's seat had been. It is especially the throne of his grace; for those that by faith come to this Jerusalem come to God the judge of all, and to Jesus the mediator of the new covenant, Heb 12:22-24. (2.) The accession of the Gentiles to it. All the nations shall be discipled, and so gathered to the church, and shall become subjects to that throne of the Lord which is there set up, and devoted to the honour of that name of the Lord which is there both manifested and called upon.
5.He promises that there shall be a wonderful reformation wrought in those that are gathered to the church: They shall not walk any more after the imagination of their evil hearts. They shall not live as they list, but live by rules, not do according to their own corrupt appetites, but according to the will of God. See what leads in sin - the imagination of our own evil hearts; and what sin is - it is walking after that imagination, being governed by fancy and humour; and what converting grace does - it takes us off from walking after our own inventions and brings us to be governed by religion and right reason.
6.That Judah and Israel shall be happily united in one body, Jer 3:18. They were so in their return out of captivity and their settlement again in Canaan: The house of Judah shall walk with the house of Israel, as being perfectly agreed, and become one stick in the hand of the Lord, as Ezekiel also foretold, Eze 37:16, Eze 37:17. Both Assyria and Chaldea fell into the hands of Cyrus, and his proclamation extended to all the Jews in all his dominions. And therefore we have reason to think that many of the house of Israel came with those of Judah out of the land of the north; though at first there returned but 42,000 (whom we have an account of, Ezra 2) yet Josephus says (Antiq. 11.68) that some few years after, under Darius, Zerubbabel went and fetched up above 4,000,000 of souls, to the land that was given for an inheritance to their fathers. And we never read of such animosities and enmities between Israel and Judah as had been formerly. This happy coalescence between Israel and Judah in Canaan was a type of the uniting of Jews and Gentiles in the gospel church, when, all enmities being slain, they should become one sheepfold under one shepherd.
III. Here is some difficulty started, that lies in the way of all this mercy; but an expedient is found to get over it.
1.God asks, How shall I do this for thee? Not as if God showed favour with reluctancy, as he punishes with a How shall I give thee up? Hos 11:8, Hos 11:9. No, though he is slow to anger, he is swift to show mercy. But it intimates that we are utterly unworthy of his favours, that we have no reason to expect them, that there is nothing in us to deserve them, that we can lay no claim to them, and that he contrives how to do it in such a way as may save the honour of his justice and holiness in the government of the world. Means must be devised that his banished be not for ever expelled from him, Sa2 14:14. How shall I do it? (1.) Even backsliders, if they return and repent, shall be put among the children; and who could ever have expected that? Behold what manner of love is this! Jo1 3:1. How should we who are so mean and weak, so worthless and unworthy, and so provoking, ever be put among the children. (2.) To those whom God puts among the children he will give the pleasant land, the land of Canaan, that glory of all lands, that goodly heritage of the hosts of nations, which nations and their hosts wish for and prefer to their own country, or which the hosts of the nations have now got possession of. It was a type of heaven, where there are pleasures for evermore. Now who could expect a place in that pleasant land that has so often despised it (Psa 106:24) and is so unworthy of it and unfit for it? Is this the manner of men?
2.He does himself return answer to this question: But I said, Thou shalt call me, My Father. God does himself answer all the objections that are taken from our unworthiness, or they would never be got over. (1.) That he may put returning penitents among the children, he will give them the Spirit of adoption, teaching them to cry, Abba, Father, Gal 4:6. "Thou shalt call me, My Father; thou shalt return to me, and resign thyself to me as a father, and that shall recommend thee to my favour," (2.) That he may give them the pleasant land, he will put his fear in their hearts, that they may never turn from him, but may persevere to the end.
(V. 14 seqq.) Turn to me, O sons, returning (or wandering and straying), says the Lord: for I am your husband (or master), and I will take you, one from a city, and two from a family, and bring you to Zion, and I will give you shepherds according to my heart, and they will feed you with knowledge and doctrine. And when you have increased and multiplied in the land, in those days, says the Lord, they will no longer say, the ark of the covenant (or testament) of the Lord: neither will it come to mind, nor will they remember it, nor will it be visited, nor made anymore. The Jews think that this was fulfilled after the return from Babylon under the rule of Cyrus, king of Persia, and to Zerubbabel, son of Shealtiel (Isaiah 1). Even if not all returned, this is meant to signify: let one be taken from the city and two from the clan. But it is better understood in the coming of Christ, when the remnant was saved, as the Apostle says and explains: Unless the Lord of Sabaoth had left us seed, we would have been like Sodom and similar to Gomorrah (Romans 9:29); then they were brought into Zion, about which it is written: Glorious things are said of you, O city of God (Psalm 87:2). And there were given shepherds according to his heart, the apostles and apostolic men, and they feed a multitude of believers, not in Jewish ceremonies, but in the knowledge of Christ and doctrine, and by preaching the Gospel spread throughout the whole world, they will not have confidence in the Ark of the Lord, which was the guardian of the Mosaic law, but they themselves will be the temple of God: nor will they follow the wandering Nazarenes, serving abolished sacrifices, but they will follow a spiritual worship. But others interpret this as referring to the end times, when with the coming in of the fullness of the Gentiles, all Israel will be saved (Rom. 11).
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SUMMARY
Jeremiah 3:16 unveils a profound prophetic vision for a future era of unprecedented spiritual flourishing and multiplication for God's people. In this coming time, the Ark of the Covenant, once the most sacred artifact of the Old Covenant and the tangible focal point of Israelite worship, will no longer be remembered, sought, or even considered relevant. This declaration signifies a radical and divinely ordained shift in the nature of God's presence among His people, moving beyond physical symbols and localized rituals to a deeper, more intimate, and universally pervasive spiritual reality.
CONTEXT
Literary Context: Jeremiah 3 commences with a poignant and vivid indictment of Judah's spiritual infidelity, employing the powerful metaphor of a faithless wife who has prostituted herself with many lovers, yet God still calls for her return Jeremiah 3:1-5. The prophet then contrasts Judah's persistent wickedness with that of her northern sister, Israel, declaring Judah to be even more culpable in her idolatry Jeremiah 3:6-11. Despite this severe condemnation, the passage pivots to a tender call for repentance and a glorious promise of restoration for both Israel and Judah, envisioning a future reunion under faithful, God-given shepherds who will lead them with knowledge and understanding Jeremiah 3:12-15. Within this intricate tapestry of judgment, lament, and promised redemption, Jeremiah 3:16 emerges as a startling and revolutionary prophecy, hinting at a new spiritual order that transcends the physical symbols and limitations of the Old Covenant.
Historical & Cultural Context: Jeremiah's prophetic ministry unfolded during a tumultuous and pivotal period in Judah's history, primarily from the late 7th to early 6th century BCE, leading up to and encompassing the devastating Babylonian exile. The Ark of the Covenant held an unparalleled position of sanctity and significance within Israelite worship and national identity. It was considered the earthly throne of God, the mercy seat where He communed with His people Exodus 25:22, and the repository of the covenant tablets. Housed first in the Tabernacle and later in the Most Holy Place of Solomon's Temple in Jerusalem, its presence was synonymous with God's active involvement in Israel's life, leading them in battle, and symbolizing His unwavering covenant faithfulness. Culturally, the Ark was not merely an artifact; it was the very heart of their religious and national identity, representing God's unique dwelling among them. The prophecy in Jeremiah 3:16 would have been profoundly shocking and challenging to a people whose entire understanding of God's presence was so deeply intertwined with this physical object.
Key Themes: This verse profoundly contributes to several overarching theological and narrative themes within the book of Jeremiah and the broader prophetic corpus. Firstly, it powerfully underscores the progressive nature of God's revelation and redemptive plan, indicating a future where the physical, tangible symbols of the Old Covenant would be superseded by a more profound, internal, and spiritual reality. Secondly, it illuminates the theme of divine presence, prophesying a time when God's dwelling would no longer be localized in a sacred object or confined to a single temple, but would become more pervasive, intimate, and accessible among His people. This anticipates the radical shift of the New Covenant, where God's law is inscribed not on stone tablets but on human hearts Jeremiah 31:33 and His Spirit indwells individual believers. Lastly, the opening phrase, "when ye be multiplied and increased in the land," points to a future of spiritual abundance, maturity, and flourishing, where a deeper understanding of God's nature and direct access to Him would render the need for physical intermediaries obsolete, ushering in an era of true spiritual intimacy.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Jeremiah 3:16 masterfully employs several potent literary devices to convey its radical and forward-looking message. The most striking is Repetition, evident in the series of cumulative negations: "say no more," "come to mind," "remember it," "visit [it]," and "be done any more." This cascading negation creates an overwhelming emphasis on the complete and utter irrelevance of the Ark in the prophesied future. It is not merely forgotten, but actively rendered obsolete, underscoring the monumental nature of the spiritual transformation. This repetition serves to impress upon the audience the radical break from past practices and the finality of the Ark's diminished role. Furthermore, the verse functions as a profound piece of Foreshadowing and Prophecy. It transcends the immediate context of Judah's unfaithfulness and impending judgment, peering into a distant future to hint at a new covenant and a different, more spiritual mode of divine presence that would ultimately supersede the physical symbols of the Old Covenant. The prophecy itself is inherently Paradoxical, as it diminishes the most sacred object in Israelite worship to highlight the coming of a greater, more spiritual, and universally accessible reality of God's presence.
THEOLOGICAL AND THEMATIC CONNECTIONS
Jeremiah 3:16 stands as a pivotal theological bridge, anticipating the profound shift from the Old Covenant's reliance on external symbols and localized presence to the New Covenant's emphasis on internal, spiritual realities. It reveals God's progressive plan for His people, moving them from a worship system centered on physical objects and a confined presence (like the Ark within the Temple) to one characterized by an intimate, indwelling presence of God's Spirit. The obsolescence of the Ark signifies that the ultimate reality of God's presence would no longer be confined to a box or a building, but would be accessible directly to His people, rendering external intermediaries unnecessary. This prophecy points towards a time when the "shadows" of the Old Testament would give way to the "substance" found in Christ, who is the true embodiment of God's presence.
REFLECTION AND APPLICATION
Jeremiah 3:16 offers a powerful and enduring invitation for believers today to critically examine the nature of their worship, their spiritual priorities, and the foundations of their faith. It challenges any tendency to cling to external forms, cherished rituals, or even deeply ingrained traditions if they inadvertently obscure or replace a direct, living, and dynamic relationship with God. While structure, tradition, and physical elements can serve as valuable aids to worship, this verse serves as a profound reminder that true worship is not ultimately about physical artifacts, sacred spaces, or prescribed ceremonies, but about the spiritual reality of God's indwelling presence within us through Christ and the Holy Spirit. It calls us to focus on the very substance of our faith—Jesus Christ—who is the ultimate fulfillment of all Old Testament symbols and the direct, living access to God. Our spiritual growth and maturity should naturally lead us to a deeper, more intimate, and less dependent relationship on outward expressions, prioritizing the indwelling Spirit, the transforming power of God's Word, and a heart fully devoted to Christ.
Questions for Reflection
FAQ
Why was the Ark of the Covenant so important in the Old Testament?
Answer: The Ark of the Covenant was the most sacred object in ancient Israel, symbolizing God's direct presence, His throne, and His covenant relationship with His people. It was the physical representation of God's dwelling among them, containing the tablets of the Ten Commandments, a jar of manna, and Aaron's staff, which represented God's law, provision, and priestly authority, respectively. Housed in the Most Holy Place of the Tabernacle and later the Temple, it was the focal point of Israel's worship and a tangible sign of God's active involvement in their national life, leading them in battle and signifying divine approval. Its profound importance is highlighted in passages such as Exodus 25:10-22 and Numbers 10:33-36.
Does this prophecy mean the Ark was lost or destroyed?
Answer: While the precise physical fate of the Ark of the Covenant after the Babylonian conquest of Jerusalem (around 586 BCE) remains a subject of speculation and debate, Jeremiah's prophecy in Jeremiah 3:16 is not primarily concerned with its physical disappearance. Instead, it speaks to its theological and functional obsolescence in a future, divinely ordained era. The prophecy declares that even if the Ark were to be rediscovered, it would no longer hold the same spiritual significance or be central to worship. The emphasis is on a profound shift from reliance on a physical object to a new, more spiritual reality of God's presence, making the Ark's physical location or existence ultimately irrelevant to the future of God's people.
How does this prophecy relate to Christians today?
Answer: For Christians, Jeremiah 3:16 is a powerful and direct foreshadowing of the New Covenant established through Jesus Christ. It signifies that God's presence is no longer confined to a physical object, a specific building, or a particular location, but is now universally accessible directly through Christ and intimately indwells believers through the Holy Spirit. This verse encourages us to pursue a spiritual, heart-centered worship that is not dependent on external rituals, symbols, or physical intermediaries, but on a living, personal relationship with God. It reminds us that Christ is the ultimate fulfillment of all Old Testament shadows, including the Ark, as He is the true tabernacle, the perfect High Priest, and the living presence of God among us and within us.
CHRIST-CENTERED FULFILLMENT
Jeremiah 3:16 finds its ultimate and most profound fulfillment in the person and redemptive work of Jesus Christ. The prophecy that the Ark of the Covenant would no longer be remembered, sought, or needed points directly to the advent of a superior and final reality: God's very presence embodied in human flesh. Just as the Ark symbolized God's dwelling among His people, Jesus is revealed as God "tabernacling" among us, full of grace and truth, the Word made flesh John 1:14. He is the true and greater High Priest who entered not into an earthly sanctuary made with human hands, but into heaven itself, through His own precious blood, securing an eternal redemption that far surpasses the temporary atonement offered by the Old Covenant sacrifices Hebrews 9:11-12. The New Covenant, which Jeremiah himself so powerfully prophesied would replace the old, flawed covenant Jeremiah 31:31-34, is inaugurated in Christ's death and resurrection, where God's law is written not on stone tablets but on the hearts and minds of believers by the indwelling Holy Spirit, rendering external symbols like the Ark utterly unnecessary. Furthermore, in this glorious New Covenant, believers themselves become the temple of the Holy Spirit 1 Corinthians 3:16; 1 Corinthians 6:19, meaning God's presence is no longer localized in an object or building, but intimately indwells His people personally and pervasively. Thus, the "multiplication and increase in the land" foreshadows the global expansion of God's people through the Great Commission Matthew 28:19-20, where every believer, filled with the Spirit, carries God's presence, making the physical Ark obsolete in the glorious and all-sufficient light of Christ's finished work.