In those days - This and the phrase "the latter days," had become under the Messianic teaching of the prophets a regular formula for the time of Christ's coming, when all the nation's hopes would be fulfilled.

The ark was the center of the Mosaic economy, containing within it the two tables' of the Law as the conditions of the covenant and having over it, upon the mercy-seat, the Shechinah as the visible sign of God's presence. But "in those days" the symbol must pass away, because God will then dwell in His people by the gift of the Holy Spirit 1 Corinthians 3:16, and the terms of the covenant will be written on their hearts Jeremiah 31:33.

Neither shall they visit it - Rather, neither shall they miss it; i. e., they will not trouble about it, nor regret its loss.

Neither shall that be done anymore - Rather, "neither shall it (the ark) be made anymore;" it shall not be renewed or repaired, because the tabernacle of God will be one "made without hands" Hebrews 9:11, even the heart of His believing people.

The ark of the covenant of the Lord - This symbol of the Divine presence, given to the Jews as a token and pledge of God's dwelling among them, shall be no longer necessary, and shall no longer exist; for in the days of the Messiah, to which this promise seems to relate, God's worship shall not be confined either to one place or to one people. The temple of God shall be among men, and every where God be adored through Christ Jesus.

Neither shall that be done any more - The ark shall be no more established, nor carried from place to place, nor shall men go to visit it. All its ceremonies and importance shall cease; and, if lost, shall never be rebuilt.

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.

In Jeremiah 3:16 and Jeremiah 3:17 also the thought is clothed in a form characteristic of the Old Testament. When the returned Israelites shall increase and be fruitful in the land, then shall they no more remember the ark of the covenant of the Lord or feel the want of it, because Jerusalem will then be the throne of the Lord. The fruitfulness and increase of the saved remnant is a constant feature in the picture of Israel's Messianic future; cf. Jeremiah 23:3; Ezekiel 36:11; Hosea 2:1. This promise rests on the blessing given at the creation, Genesis 1:28. God as creator and preserver of the world increases mankind together with the creatures; even so, as covenant God, He increases His people Israel. Thus He increased the sons of Israel in Egypt to be a numerous nation, Exodus 1:12; thus, too, He will again make fruitful and multiply the small number of those who have been saved from the judgment that scattered Israel amongst the heathen. In the passages which treat of this blessing, פּרה generally precedes רבה; here, on the contrary, and in Ezekiel 36:11, the latter is put first. The words 'לא יאמרוּ וגו must not be translated: they will speak no more of the ark of the covenant; אמר c. accus. never has this meaning. They must be taken as the substance of what is said, the predicate being omitted for rhetorical effect, so that the words are to be taken as an exclamation. Hgstb. supplies: It is the aim of all our wishes, the object of our longing. Mov. simply: It is our most precious treasure, or the glory of Israel, 1 Samuel 4:21.; Psalm 78:61. And they will no more remember it. Ascend into the heart, i.e., come to mind, joined with זכר here and in Isaiah 65:17; cf. Jeremiah 7:31; Jeremiah 32:35; Jeremiah 51:50; 1 Corinthians 2:9. ולא יפקדוּ, and they will not miss it; cf. Isaiah 34:16; 1 Samuel 20:6, etc. This meaning is called for by the context, and especially by the next clause: it will not be made again. Hitz.'s objection against this, that the words cannot mean this, is an arbitrary dictum. Non fiet amplius (Chr. B. Mich.), or, it will not happen any more, is an unsuitable translation, for this would be but an unmeaning addition; and the expansion, that the ark will be taken into the battle as it formerly was, is such a manifest rabbinical attempt to twist the words, that it needs no further refutation. Luther's translation, nor offer more there, is untenable, since עשׂה by itself never means offer.

The thought is this: then they will no longer have any feeling of desire or want towards the ark. And wherefore? The answer is contained in Jeremiah 3:17: At that time will they call Jerusalem the throne of Jahveh. The ark was the throne of Jahveh, inasmuch as Jahveh, in fulfilment of His promise in Exodus 25:22, and as covenant God, was ever present to His people in a cloud over the extended wings of the two cherubim that were upon the covering of the ark of the law; from the mercy-seat too, between the two cherubs, He spake with His people, and made known to them His gracious presence: Leviticus 16:2; cf. 1 Chronicles 13:6; Psalm 80:2; 1 Samuel 4:4. The ark was therefore called the footstool of God, 1 Chronicles 28:2; Psalm 99:5; Psalm 132:7; Lamentations 2:1. But in future Jerusalem is to be, and to be called, the throne of Jahveh; and it is in such a manner to take the place of the ark, that the people will neither miss it nor make any more mention of it. The promise by no means presumes that when Jeremiah spoke or wrote this prophecy the ark was no longer in existence; "was gone out of sight in some mysterious manner," as Movers, Chron. S. 139, and Hitz. suppose,

(Note: Against this Hgstb. well says, that this allegation springs from the incapacity of modern exegesis to accommodate itself to the prophetic anticipation of the future; and that we might as well infer from Jeremiah 3:18, that at the time these words were spoken, the house of Judah must already in some mysterious manner have come into the land of the north. 2 Chronicles 35:5 furnishes unimpeachable testimony to the existence of the ark in the 18th year of Josiah. And even Graf says he cannot find anything to justify Movers' conclusion, since from the special stress laid on the fact that at a future time they will have the ark no longer, it might more naturally be inferred that the ark was still in the people's possession, and was an object of care to them.)

but only that it will be lost or destroyed. This could happen only at and along with the destruction of Jerusalem; and history testifies that the temple after the exile had no ark. Hence it is justly concluded that the ark had perished in the destruction of Jerusalem by the Chaldeans, and that upon the rebuilding of the temple after the exile, the ark was not restored, because the nucleus of it, the tables of the law written by the finger of God, could not be constructed by the hand of man. Without the ark the second temple was also without the gracious presence of Jahveh, the Shechinah or dwelling-place of God; so that this temple was no longer the throne of God, but only a seeming temple, without substance or reality. And thus the Old Testament covenant had come to an end. "We have here then before us," Hgstb. truly observes, "the announcement of an entire overthrow of the earlier form of the kingdom; but it is such an overthrow of the form that it is at the same time the highest perfection of the substance - a process like that in seed-corn, which only dies in order to bring forth much fruit; like that in the body, which is sown a corruptible that it may rise an incorruptible." For the dwelling and enthronement of the Lord amidst His people was again to come about, but in a higher form. Jerusalem is to become the throne of Jahveh, i.e., Jerusalem is to be for the renewed Israel that which the ark had been for the former Israel, the holy dwelling-place of God. Under the old covenant Jerusalem had been the city of Jahveh, of the great King (Psalm 48:3); because Jerusalem had possessed the temple, in which the Lord sat enthroned in the holy of holies over the ark. If in the future Jerusalem is to become the throne of the Lord instead of the ark, Jerusalem must itself become a sanctuary of God; God the Lord must fill all Jerusalem with His glory (כּבוד), as Isaiah prophesied He would in Isaiah 60, of which prophecy we have the fulfilment portrayed in Revelation 21 and 22. Jeremiah does not more particularly explain how this is to happen, or how the raising of Jerusalem to be the throne of the Lord is to be accomplished; for he is not seeking in this discourse to proclaim the future reconstitution of the kingdom of God. His immediate aim is to clear away the false props of their confidence from a people that set its trust in the possession of the temple and the ark, and further to show it that the presence of the temple and ark will not protect it from judgment; that, on the contrary, the Lord will reject faithless Judah, destroying Jerusalem and the temple; that nevertheless He will keep His covenant promises, and that by receiving again as His people the repentant members of the ten tribes, regarded by Judah as wholly repudiated, with whom indeed He will renew His covenant.

As a consequence of Jerusalem's being raised to the glory of being the Lord's throne, all nations will gather themselves to her, the city of God; cf. Zechariah 2:1-13 :15. Indeed in the Old Testament every revelation of the glory of God amongst His people attracted the heathen; cf. Joshua 9:9. לשׁם יהוה, not, to the name of Jahveh towards Jerusalem (Hitz.), but, because of the name of Jahveh at Jerusalem (as in Joshua 9:9), i.e., because Jahveh reveals His glory there; for the name of Jahveh is Jahveh Himself in the making of His glorious being known in deeds of almighty power and grace. לירוּשׁלם, prop. belonging to Jerusalem, because the name makes itself known there; cf. Jeremiah 16:19; Micah 4:2; Zechariah 8:22. - The last clause, they will walk no more, etc., refers not to the heathen peoples, but to the Israelites as being the principal subject of the discourse (cf. Jeremiah 5:16), since שׁררוּת is used of Israel in all the cases (Jeremiah 7:24; Jeremiah 9:13; Jeremiah 11:8; Jeremiah 13:10; Jeremiah 16:12; Jeremiah 18:12; Jeremiah 23:17, and Psalm 81:13), thus corresponding to the original in Deuteronomy 29:18, whence it is taken. שׁררוּת prop. firmness, but in Hebr. always sensu malo: obstinacy, obduracy of heart, see in Deut. l.c.; here strengthened by the adjective הרע belonging to לבּם.

And it shall come to pass, when ye shall be multiplied and increased in the land, in those days, saith the LORD, they shall say no more, The {q} ark of the covenant of the LORD: neither shall it come to mind: neither shall they remember it; neither shall they miss it; neither shall that be done any more.

(q) This is to be understood of the coming of Christ: for then they will not seek the Lord by ceremonies, and all figures will cease.

3:16 Multiplied - After the growth of the church under the Messiah. The ark - That whole worship with all the rites and ceremonies belonging to it shall cease, Christ being come, who was the substance of what the ark, and all other rites shadowed. Covenant - Called also the ark of the testimony, because the two tables of the law, which were the testimony, or witness of the covenant were in it. Any more - It shall be no more in use; neither shall men trouble their thoughts about it, or mention it.

come to mind: Heb. come upon the heart

that...: or, it be magnified

16. they shall say no more-The Jews shall no longer glory in the possession of the ark; it shall not be missed, so great shall be the blessings of the new dispensation. The throne of the Lord, present Himself, shall eclipse and put out of mind the ark of the covenant and the mercy seat between the cherubim, God's former throne. The ark, containing the two tables of the law, disappeared at the Babylonian captivity, and was not restored to the second temple, implying that the symbolical "glory" was to be superseded by a "greater glory" (Hag 2:9).

neither . visit it-rather, "neither shall it be missed" (so in Jer 23:4).

done-rather, "neither shall it (the ark) be made (that is, be restored) any more" [Maurer].

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.