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sacerdotal character, inasmuch as the king, at the head of the people and in their name, pays homage to God, and brings back again to the people the blessing of God (2Sa 6:17.; 1Ki 3:4; 1Ki 8:14., 55ff., 62ff., 1Ki 9:25; 1Ch 29:10.; 2Ch 1:6, compared with Eze 46:1.)." This sacerdotal character of royalty, however, was but the outcome of the sacerdotal character of the people of Israel. In view of this, the king, because of his position as the head of the people in civil matters (for he was praecipuum ecclesiae membrum), fully brought out the relation of the people to the Lord, without, however, discharging any peculiarly sacerdotal function. The complaint in the present verse, - that, with the destruction of the temple, and the abolition of the service connected with it, Jahveh had rejected king and priest, - implies that royalty in Israel stood in as intimate connection with the temple as the priesthood did. This connection, however, is not to be sought for so much in the fact that it was the incumbent duty of the theocratic king, in the name and at the head of the people, to pay homage to God, and to see that the public worship of Jahve was upheld; we must rather seek for it in the intimate relation instituted by God between the maintenance of the Davidic monarchy and the building of the house of God. This connection is exhibited in the promise made by God to David, when the latter had resolved to build a house for the Lord to dwell in: He (Jahveh) shall build a house to him (David), viz., raise up his seed after him, and establish his kingdom for ever; and this seed of David shall build a house to His name (2Sa 7:12.). This promise, in virtue of which Solomon built the temple as a dwelling for the name of Jahveh, connected the building of the temple so closely with the kingdom of David, that this continued existence of the temple might be taken as a pledge of the continuance of David's house; while the destruction of the temple, together with the abolition of the public ministrations, might, on the other hand, serve as a sign of the rejection of the Davidic monarchy. Viewing the matter in this light, Jeremiah laments that, with the destruction of the temple and the abolition of the public festivals, Jahveh has rejected king and priest, i.e., the royal family of David as well as the Levitical priesthood.
In Lam 2:7, special mention is further made of the rejection of