TRV
Translation
King James Version
Then may also my covenant be broken with David my servant, that he should not have a son to reign upon his throne; and with the Levites the priests, my ministers.
Complete Jewish Bible
then my covenant with my servant David also can be broken, so that he will not have a descendant to reign from his throne or L'vi'im who are cohanim to minister to me.
Berean Standard Bible
then My covenant may also be broken with David My servant and with My ministers the Levites who are priests, so that David will not have a son to reign on his throne.
American Standard Version
then may also my covenant be broken with David my servant, that he shall not have a son to reign upon his throne; and with the Levites the priests, my ministers.
World English Bible Messianic
then may also my covenant be broken with David my servant, that he shall not have a son to reign on his throne; and with the Levites the priests, my ministers.
Geneva Bible (1599)
Then may my couenant be broken with Dauid my seruant, that he should not haue a sonne to reigne vpon his throne, and with the Leuites, and Priests my ministers.
Young's Literal Translation
Also My covenant is broken with David My servant, So that he hath not a son reigning on his throne, And with the Levites the priests, My ministers.
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Commentary on Jeremiah 33 verses 17–26
17 ¶ For thus saith the LORD; David shall never want a man to sit upon the throne of the house of 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.
19 And the word of the LORD came unto Jeremiah, saying,
20 Thus saith the LORD; If ye can break my covenant of the day, and my covenant of the night, and that there should not be day and night in their season;
21 Then may also my covenant be broken with David my servant, that he should not have a son to reign upon his throne; and with the Levites the priests, my ministers.
22 As the host of heaven cannot be numbered, neither the sand of the sea measured: so will I multiply the seed of David my servant, and the Levites that minister unto me.
23 Moreover the word of the LORD came to Jeremiah, saying,
24 Considerest thou not what this people have spoken, saying, The two families which the LORD hath chosen, he hath even cast them off? thus they have despised my people, that they should be no more a nation before them.
25 Thus saith the LORD; If my covenant be not with day and night, and if I have not appointed the ordinances of heaven and earth;
26 Then will I cast away the seed of Jacob, and David my servant, so that I will not take any of his seed to be rulers over the seed of Abraham, Isaac, and Jacob: for I will cause their captivity to return, and have mercy on them.
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, Jer 33:17. 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, Luk 1:32, Luk 1:33. 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, Jer 31:35, Jer 31:36. 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 (Jer 33:20, Jer 33:25), 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, Gen 1:5, Gen 1:16), which establishment was renewed after the flood (Gen 8:22), and has continued ever since, Psa 19:2. The morning and the evening have both of them their regular outgoings (Psa 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 (Jer 33:25; 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, Jer 33:21. 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, Psa 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 (Jer 33:22): 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 (Ezr 3:2, Ezr 3:3), as is here promised, Jer 33:18. 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, Heb 7:17. 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, Co1 9:13, Co1 9:14. 3. In all true believers, who are a holy priesthood, a royal priesthood (Pe1 2:5, Pe1 2:9), 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 (Jer 33:22), 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, Rev 5:10; Rev 7:9, Rev 7:15.
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, Jer 33:24. 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.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 17–26. Public domain.
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Theodoret of CyrusAD 458
ON JEREMIAH 7:33.18
We see the fulfillment of this prophecy as well. When the new covenant was given, in keeping with the divine promise, the priesthood was also given according to the order of Melchizedek, and those to whom it was promised offer the spiritual sacrifice to God continually. Then he says, as it is impossible for day to become night, so it is impossible for the Davidic monarchy to be destroyed. The fulfillment of this prophecy is also clear: Christ, who is of David according to the flesh, does not occupy the throne here below. He does, however, govern all things as he sits next to the Father. This is precisely what he also says about the priests and the Levites, noting that their line will be compared with the host of heaven and the sand of the sea. The facts confirm what is said: the whole land and sea are full of high priests and the deacons performing the liturgy of the Levites.
CassiodorusAD 585
EXPLANATION OF THE PSALMS 32:11
“But the counsel of the Lord stands forever. The thoughts of his heart are for all time.” Just as he said that the debased plans of people are to be made vain, so now he says that the dispositions of the Lord remain forever. While the sinner and the mortal person experience transient things, the eternal Lord established what will never be blameworthy. As Isaiah says, “All my counsel shall be enduring, and all that I meditated I shall achieve.” Jeremiah too says the same thing: “If my covenant were not under guard day and night, I should not have issued the laws of heaven and earth.”
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Jeremiah 33:21 serves as a profound declaration of God's unwavering faithfulness, asserting the absolute certainty and perpetual nature of His divine covenants with King David and with the Levitical priesthood. Delivered during a period of intense national distress and impending exile, this verse offers a powerful reassurance that just as the cosmic order of day and night cannot be broken, neither can God's solemn promises concerning a perpetual Davidic heir on the throne and an enduring Levitical ministry be annulled. It powerfully underscores the immutability of God's word and His steadfast commitment to His redemptive plans for His people, even amidst their deepest despair.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Jeremiah 33:21 powerfully employs Rhetorical Question and Hyperbole to emphasize the absolute certainty of God's covenants. The verse functions as the conclusion to the rhetorical question posed in Jeremiah 33:20, where God asks if His covenant with day and night can be broken. The implied answer is a resounding "No," which then leads to the hyperbolic statement in verse 21: "Then may also my covenant be broken..." This is a form of reductio ad absurdum, where an absurd or impossible condition (the breaking of the cosmic order) is presented to demonstrate the utter impossibility of the alternative (the breaking of God's covenants). The effect is to magnify God's Faithfulness and the Immutability of His promises, providing profound assurance to a people facing seemingly insurmountable despair. The parallel structure between the Davidic and Levitical covenants also highlights the comprehensive nature of God's enduring commitment to His people's governance and spiritual life.
THEOLOGICAL AND THEMATIC CONNECTIONS
Jeremiah 33:21 is a profound testament to the steadfastness of God's covenant faithfulness, particularly in times of national upheaval and perceived divine silence. It underscores that God's promises are not contingent upon human performance or historical circumstances, but upon His own immutable character. The unbreakable nature of the Davidic and Levitical covenants, presented as being as certain as the cosmic order, provides a bedrock of hope that God's redemptive plan for His people will ultimately prevail. This truth is foundational to understanding the continuity of God's work from the Old Testament to the New, where these ancient promises find their ultimate and eternal fulfillment in Jesus Christ.
REFLECTION AND APPLICATION
Jeremiah 33:21 offers immense comfort and profound assurance to believers in every generation. In a world marked by constant change, broken promises, and uncertain futures, this verse stands as an unwavering beacon of God's absolute reliability. It reminds us that our hope is not placed in fleeting human institutions or fallible leaders, but in the faithful God who keeps His word, even when circumstances seem to contradict His promises. This truth should inspire deep trust, enabling us to rest in His sovereign plan even amidst personal trials or global turmoil. Just as God ensured a perpetual line for David and an enduring priesthood, He continues to uphold His promises to us, providing a secure foundation for our faith and a living hope for our future. This passage calls us to look beyond immediate difficulties and fix our gaze on the unchanging character of God, whose covenants are eternally secure.
Questions for Reflection
FAQ
What is the significance of God's covenant with David in this verse?
Answer: The covenant with David, first established in 2 Samuel 7, promised that David would always have a descendant on his throne, establishing an eternal dynasty. In Jeremiah 33:21, God reaffirms the absolute certainty of this promise, even when the Davidic monarchy was on the verge of collapse and the future seemed hopeless. This promise is crucial because it foreshadows the coming of the Messiah, Jesus Christ, who is the ultimate "Son of David" and whose kingdom is eternal. It assures God's people that His plan for a righteous king will never fail, regardless of human failure or historical upheaval.
What is the significance of God's covenant with the Levites in this verse?
Answer: The covenant with the Levites refers to God's ordination of the tribe of Levi, specifically the line of Aaron, to serve as priests and ministers before Him (see Numbers 25:13). This covenant ensured a perpetual priesthood to mediate between God and His people through sacrifices and worship. Jeremiah 33:21 guarantees that this priestly ministry would never cease, emphasizing God's commitment to the spiritual life of His people. While the Old Testament sacrificial system was completed in Christ, the spiritual reality of a priesthood offering spiritual sacrifices continues through all believers (as a "royal priesthood" in 1 Peter 2:9), and ultimately in Christ's eternal high priesthood.
How does Jeremiah 33:21 relate to the New Testament?
Answer: Jeremiah 33:21 finds its ultimate fulfillment in the New Testament through Jesus Christ. The promise of a perpetual "son to reign upon his throne" from David's line is perfectly fulfilled in Jesus, who is explicitly identified as the "Son of David" (e.g., Matthew 1:1). The angel Gabriel announces to Mary that Jesus "will reign over the house of Jacob forever, and of his kingdom there will be no end" (Luke 1:32-33). Similarly, the promise of a perpetual priesthood is fulfilled in Christ's eternal high priesthood, as described in the book of Hebrews. He is the perfect High Priest who offered a single, sufficient sacrifice for all time, rendering the Levitical sacrifices obsolete yet fulfilling their purpose. Thus, both ancient covenants find their perfect and eternal reality in Christ.
CHRIST-CENTERED FULFILLMENT
Jeremiah 33:21, with its declaration of God's unbreakable covenants with David and the Levites, finds its glorious and ultimate fulfillment in the person and work of Jesus Christ. The promise of a perpetual "son to reign upon his throne" from David's lineage is perfectly realized in Jesus, who is the "Son of David" par excellence, the Messiah whose kingdom is eternal and whose reign knows no end, as proclaimed by the angel Gabriel in Luke 1:32-33. He is the righteous Branch (Jeremiah 33:15) who perfectly embodies the Davidic kingship, establishing a spiritual kingdom that transcends earthly boundaries and endures forever. Furthermore, the covenant with the Levites, ensuring a perpetual priesthood, is fulfilled in Christ's eternal high priesthood. The book of Hebrews extensively details how Jesus, as a priest after the order of Melchizedek, offered a single, perfect, and definitive sacrifice that forever atoned for sin, thereby superseding the temporary and repetitive sacrifices of the Levitical system. Through His finished work on the cross and His resurrection, Jesus became both the perfect King and the perfect Priest, uniting both offices in Himself and establishing a new covenant (as prophesied in Jeremiah 31:31-34) that is truly unbreakable and eternally effective, inviting all believers into a royal priesthood (as seen in 1 Peter 2:9) to minister before God.