In Coming Days YHWH Will Re-establish The Whole Of Jerusalem As Holy To Him ( Jer 31:38-40 ).

The first thing that was to happen ‘in coming days’ was the restoration of YHWH’s people in the land, where they would be planted and built up (Jer 31:27-30). The second thing to happen was YHWH’s giving of a new law written in the heart, something which while we can experience it in part now awaits final fulfilment in the everlasting kingdom (Jer 31:31-34). The third is now described and it is the establishing of a new Jerusalem which is completely holy to YHWH. This prophecy too would find its gradual completion. It would be partly fulfilled in the days of Haggai, Zechariah and Nehemiah as a city and Temple were built which were dedicated to YHWH (with the result that it began to be seen as ‘the holy city’ – Neh 11:1; Neh 11:18; Isa 52:1; Dan 9:24). It will be even more fully fulfilled in YHWH’s new Temple on earth consisting of His people (2Co 6:16-18), and His new Temple in Heaven to which His earthly people continue to look as they come to Him in prayer (Heb 10:19-25), which are both part of the new Jerusalem in Heaven (Gal 4:22-30; Heb 12:22), and it will find its final fulfilment in the new Jerusalem which consists of those who enter His everlasting kingdom to dwell in the very presence of God for ever. Indeed it is only this last Jerusalem that can be wholly pure and last for ever (Rev 21:1 to Rev 22:5). The detailed description, apart from the full purification of the Valley of Hinnom which remained as a rubbish dump, may mainly have in mind the initial restoration of Jerusalem, and is described in 6th century BC terms, but the final concept has in mind the eternal future.

Sitting here in the twenty first century we look back over a long period of history since Jeremiah’s day, and try to fit his prophecy into what has happened since. But that was not Jeremiah’s aim or insight. He was not trying to give a detailed description of the future of Jerusalem as such. He was trying to provide assurance to the people of the future rebuilding of Jerusalem (something which in the event would happen a number of times), but in the end picturing an ideal Jerusalem where God would dwell with His people in total perfection, expressed by him in terms of the purifying of the ‘uncleannest’ part of the Jerusalem area which had the vilest of reputations. One day, he was saying, there would be the perfect setting for the people of God, a setting which would be free of any kind of ‘uncleanness’. And in vision he, as it were, sees its rebuilding.

Jer 31:38-40

“Behold, the days are coming,

The word of YHWH,

That the city will be built to YHWH,

From the tower of Hananel,

To the Corner Gate,

And the measuring line will go out further straight onward to the hill Gareb,

And will turn about unto Goah.

And the whole valley of the dead bodies and of the ashes,

And all the fields (terraces) to the brook Kidron,

To the corner of the horse gate toward the east,

Will be holy to YHWH,

It will not be plucked up,

Nor thrown down any more for ever.

The point of this prophecy is not simply that an ancient city will be rebuilt after its previous destruction. That happened to many a city. The point is rather that Jerusalem, with all that it symbolised to the faithful in Israel, would one day be re-established as the place where they could meet with YHWH and as an ideal city (it would be ‘holy’ throughout, a literal impossibility if it contained earthly people), one which would be there everlastingly. And that could only therefore in the end indicate that it must be heavenly, for only what is heavenly can be wholly pure and can survive for ever. This description is thus a symbol of a greater reality. In the future there would come a time when for evermore the people of God would dwell in a place where they were separated to YHWH. No more would His people see themselves as cut off from YHWH, for He would be in their midst. It is similar to what Ezekiel’s Temple and city symbolised, the ideal fulfilment (Ezekiel 40 onwards). The literal city and Temple which would be rebuilt there, as a partial fulfilment of this prophecy (by Zerubbabel and Nehemiah), would certainly again be destroyed (Mat 23:37-38; Mar 13:2), (as, for those who believe in a millennial age, would any supposed millennial city if it ever exists, as Rev 20:11 makes clear) but the city in mind here, along with its Temple, would be ‘raised up’ again in the resurrection of Jesus Christ to exist everlastingly (Joh 2:19 – note the connection of the two themes). The Lord God Almighty and the Lamb will dwell in the City and be its Temple (Rev 21:22).

Note that the description is of ‘the building of the city to YHWH’. It is not for the glory of a king, or of a people. It is for the glory of YHWH. And the aim is for it to be ‘holy to YHWH’ (compare how the High Priest wore the same words ‘Holy to YHWH’ on his tiara, although there it was symbolic). It is to be set apart wholly to Him, having been cleansed throughout from all sources of defilement, something impossible for a literal city where the activities of the people must constantly result in its being affected by ‘uncleanness’ (which is why even initially the people were not allowed into the Sanctuary and the priests only after purification). We can compare the vivid picture in Isaiah 4. It is the ideas that we are to grasp and not the detail. They are of a place where all is pleasing to God, and watched over by God. Any building of the city which took place prior to this would therefore have this final end in view.

But in the initial physical phase it was to be built according to precise specifications, and it is quite clear that in vision Jeremiah sees a new Jerusalem arising out of the ashes of the old, based mainly on what he knows of that city. Initially it was to be very much a city on earth. Thus he ‘sees’ the rebuilding as commencing at the Tower of Hananel, a tower in the north wall of the city (Neh 3:1; Neh 12:39) and moving on from there to the Corner Gate at the north-west corner ( 2Ki 14:13 ; 2Ch 26:9; Zec 14:10; Neh 3:24; Neh 3:32). Then he ‘watches’ as the measuring line goes on to the hill Garob, presumably on the westward side, from the Corner Gate. The hill Garob (the lepers’ hill, compare for the root Lev 21:20; Lev 22:22, and therefore itself an unclean place) is otherwise unknown, but the idea of the measuring line was of God’s activity in restoration (see Zec 2:1-5). The idea of incorporation of the leper area into the new Jerusalem is significant. All will be made holy. He ‘saw’ it then ‘turn about unto Goah’, again otherwise unknown (although the Aramaic Targum boldly paraphrases as ‘the pool of the heifers’ on the basis of a root connection with the verb for the lowing of heifers), but presumably indicating south-westward, leading on to the area of the Valley of Hinnom to the south-east, and the horse gate in the south east corner. The east would be determined by the Kidron valley. Jeremiah’s description of ‘the whole valley of the dead bodies and of the sacrificial ashes, and all the countryside (fields) to the brook Kidron, to the corner of the horse gate toward the east’, brings out the significance of what is happening. All the unclean parts were to be cleansed and incorporated within the city, and the whole was to be ‘holy to YHWH’. The valley described was the site which was seen as the epitome of ‘uncleanness’ (cemeteries were all ‘unclean’ being connected with death, but ‘the valley of the dead bodies’ was probably identical with the Ugaritic ‘Field of Moth (Death)’ which was where the bodies of children sacrificed to Moloch were buried). It has already been vividly described as an area of judgment (compare Jer 7:30-33; Jer 19:4-9), and was also where the city rubbish dump was found. But he ‘saw’ all this area as now having been purified. Indeed he ‘saw’ the whole new city as an ‘ideal city’, made holy to YHWH for ever. (It has to be an ‘ideal’, for no ordinary city could do without a place for refuse, or be completely holy). The word translated ‘fields’ (seremoth) is found only here in the Old Testament and must signify something like fields or terraced land.

And the consequence of the whole area of the city being ‘made holy’ is that it will be established for ever as God’s own possession. As already stated this could not in the end be an earthly city, for no earthly city, not even Jerusalem, could be eternal, or eternally holy. It is in the end indicating the new Jerusalem (Rev 21:2-3), in the new Heaven and the new earth, which will go on for ever (Rev 21:1). So the emphasis is on the fact that God’s presence with them and watch over them would one day become an eternal reality, something vividly brought home in a different way in Revelation 21-22. But it could only be brought home to the people at that time, (who had no concept of a heavenly kingdom for mortal man), by describing it in terms of bricks and mortar. In those days heavenly kingdoms were for the gods (and unlike the new Heaven and the new earth, even they were generally made of bricks and mortar).

The ‘coming days’ will thus result in the rebuilding and replanting of His people; will for these same people have the consequence of a new obedient heart within; and will result in the final perfect state of total holiness to YHWH in the new Jerusalem, which will occur in the new Heaven and the new earth.

Fuente: Commentary Series on the Bible by Peter Pett

Jer 31:38-40. Behold, the days come, &c. The prophet here describes the limits of that new Jerusalem which the Jews were to build upon their restoration. This must certainly refer to some future restoration; for that it was not fulfilled from the return out of Babylon to the days of Christ, we are assured from sacred history; where we read that mount Goath or Golgotha was situated without Jerusalem. The same may be said of the valley of dead bodies. As to Gareb, we know nothing certain. See Houbigant, and Zec 14:10. We may also add, that the last clause of this chapter cannot refer to the Jerusalem which was rebuilt after the captivity, and which was plucked up and thrown down by the Romans. We must necessarily recur, therefore, either to some future building of that city, or to the church of Jesus Christ, (of the faithful saints of God,) which hath been assured that the gates of hell shall not prevail against it. See Mat 16:18.

REFLECTIONS.1st, The great mercy that God had yet in store for his faithful people is here at large declared, for the support of their faith and hope.

1. They shall all be his, and he will work for them a greater deliverance than when he brought them out of Egypt. At the same time, in the latter days, will I be the God of all the families of Israel; he will take them into covenant with him, after their long alienation from him; and all shall know him, from the least to the greatest: and they shall be my people; drawn by his grace, and devoting themselves to his service. For, as of old the people who escaped the sword of Pharaoh in Egypt found grace in the wilderness, being preserved and protected, even Israel when I went to cause them to rest in Canaan; so now should they be preserved, and restored from their captive state to their own land. But then the people might be apt to say, admitting his past deliverances, The Lord hath appeared of old unto me, but now we see none of his tokens, and therefore conclude ourselves rejected: No, says God, I have loved thee with an everlasting love, am unchangeably the same, as determined as ever to bless my faithful spiritual Israel, and to receive every returning sinner into my fold: therefore with loving-kindness have I drawn thee; I have delivered thee out of thy former troubles and from all thy captivity. Note; (1.) Long afflictions are apt to breed despondence; but we should remember the past experience of God’s people, and comfort our souls in hope. (2.) All the mercies of the faithful in time or eternity flow from the love of God; and every sinner in the world may say, We have not chosen him, but he hath chosen us, and called us by his grace; but he has delivered the penitent from the horrible pit of nature, constrained the believer by the cords of love to follow him; and, with the powerful energy of his grace, has overcome the strong bias of our corruptions, and drawn every faithful soul from sin to holiness, from earth to heaven. Lord, thus draw me that I may run after thee!

2. They shall be re-settled, and blest with plenty; either literally, when they should return from the captivity in Babylon; or spiritually, when, being converted to the Lord, Israel should be presented a chaste virgin to Christ, be built up on him the sure foundation, a glorious church, and filled with the abundance of spiritual joy, far exceeding the music and dances with which they celebrated the ceremonial festivals. See Rev 14:2-4; Rev 19:7-9. In all their country, even Samaria, the seat of idolatry, Gospel churches, represented by vines, should be planted, and enriched with numerous converts, from whom the planters, the ministers of the Gospel, would receive the most abundant fruit.

3. They shall with one heart, and in one place, unite in the worship of God. The kingdoms of Israel and Judah shall be no more divided, but there shall be a day, the gospel-day, that the watchmen upon the mount Ephraim, the ministers of the Gospel, shall say, Arise ye, and let us go up to Zion unto the Lord our God. Though Ephraim was chief in the revolt from the house of David, and the worship at Jerusalem, now they shall be among the first to express their zeal for the worship and ordinances of the church of Christ, the spiritual Zion, and confess him to be their Lord and their God. Note; They who were once chief rebels against God, do frequently, when converted, become his most zealous subjects and servants.

4. The Gentiles are called upon to rejoice in the conversion of Israel, and to pray for their complete salvation; for thus our praises for past mercies should ever quicken our supplications, and confirm our faith of greater yet in store for us.
5. Notwithstanding all difficulties in the way, God will lead them safely home; either from Babylon, when no bodily infirmities should detain them, God being their strength and helper; or this may be interpreted spiritually of their recovery from the bondage of corruption, when God will lead the blind in the way that they knew not, and make the lame man leap as an hart; when the travailing soul shall find rest from its pangs in Christ, and all the faithful, a great company which no man can number, shall be brought into the church, with weeping for past offences, while they look upon him whom they have pierced; and with supplications for present grace, which, in the most abundant measure, God will bestow, like rivers of waters, to refresh them in their journey to glory; and he will make straight paths for their feet, that they may not err; whilst, as a father, with tenderest regard he watches over, and in his arms supports his faithful children, as Israel and Ephraim would then become. Note; (1.) All who return to God in truth, come to him with weeping and sorrow for past guilt, and supplication for present help. (2.) When we follow a divine call, we are sure of a divine protection, and shall find comfort in all the way. (3.) They who have God for their father, can want no manner of thing that is good.

2nd, The distant nation, and the isles afar off, are called upon to hear and observe the designs of mercy and grace which God hath toward his Israel.
1. He will collect them from their dispersion, keep them as a shepherd his flock, and redeem them from the hand of all their mighty enemies, who had prevailed against them, which was true of Israel after the flesh, when they were restored from Babylon; and will be still more eminently fulfilled, when they are brought in from their present state of captivity. But it is also especially applicable to all the spiritual Israel of God, pardoned through the blood of Jesus, rescued from the power of sin and Satan, and gathered into the fold of Christ from the state of nature and corruption in which they lay before, amid the ungodly and wilfully impenitent.

2. They shall be filled with plenty, joy, and gladness. The returning captives with delight once more will stand on Zion’s hill, and sing his praise, Ezr 3:11. His goodness shall engage their hearts to him, and all temporal good things shall abound: they shall flourish as a watered garden; their sorrows be at an end; the voice of joy again fill the streets of Jerusalem; and God’s hand, seen in the visitation, shall turn their mourning and sorrow into overflowing joy and consolation; so that both priests and people shall be satiated with God’s goodness. The souls of sinners, whether Jews or Gentiles, shall also find this prophesy more gloriously fulfilled, when brought into the church of Christ, the spiritual Zion, their hearts shall be enlarged with love and praise; and, moved by the experience of divine goodness, and flowing together to Jesus, they shall be filled with good things, the heavenly bread of Gospel grace, the word of life; the cheering wine of the great and precious promises, whereby we become partakers of a divine nature; the oil of gladness, the unction from the holy One; and all the best of blessings that he has to bestow; making the soul as a watered garden, abounding in all the gifts and graces of the Spirit, in all the fruits of righteousness; the effects of which will be, the exchange of all their mourning over their sins, corruptions, temptations, desertions, for joy in the sense of pardon, strength, and the light of God’s countenance lifted up upon them; so that both ministers and people shall be satisfied with God’s goodness. And as thus the tears at present are wiped away from the eyes of all the faithful, so shall they quickly go where they shall not sorrow any more at all, where every cause of it will be removed for ever, and their everlasting blessedness be complete. Hasten, Lord, this happy day!

3. The great cause of their grief would be removed. Rachel, as if rising out of her grave, which lay between Ramah and Bethlehem, to bewail the dreadful catastrophe, personates the Jewish mothers with inconsolable anguish weeping over their children rain or gone into captivity; but the Lord silences her mourning, with assurances, that she has not borne these children in vain, since, though now they seemed lost irrecoverably, he would bring them to their own border again; so that there was still hope in their end, that it would be happy, and make the former days of sorrow forgotten. This prophesy, we are assured, had also a particular reference to the slaying of the infants by Herod, Mat 2:16-18 the massacre reaching from Bethlehem to Ramah, and waking, as it were, Rachel, that mother of Israel, from her sepulchre, to lament the inhuman deed; and she is comforted with the assurance, that there is hope in their end, and at a resurrection-day these infants shall come from the land of Death, their enemy, to their own borders, the heavenly Canaan. Note; (1.) If we have hope in our end, we ought to be comforted under the troubles of the way. (2.) Parents are too apt to indulge inordinate sorrow for the death of their children, and refuse to be comforted; whereas, if they were gracious, they have cause to rejoice, and, if they died in infancy, have abundant reason to believe that there is hope in their end: we shall meet them in a better country.

3rdly, We have,
1. Ephraim’s repentance, representing the whole body of the Jewish people, and the figure of every awakened soul which returns to God. He bemoans himself in the remembrance of his past iniquities; acknowledges the justice of the chastisement which his sins had provoked; and reproaches his own stubbornness for struggling so long against God, as a bullock unaccustomed to the yoke. He prays to the Lord for that converting grace which only can turn his perverse heart; and God will hear and work, and then shall the happy change be wrought, and he be enabled by faith to rest upon God, and claim an interest in his regard; for thou art the Lord my God. And when he can thus call his burden upon the Lord, instantly the blessed effects appear: Surely after that I was turned, I repented; the sense of the divine love, now more experimentally tasted, wrought a deeper sense of the evil and ingratitude of sin, and a greater abhorrence of it: and after that I was instructed, in the knowledge of his own impurity and pollution, by the light of God’s Spirit, and of the transcendent excellence and infinite grace of the neglected Saviour; I smote upon my thigh, with holy indignation at his baseness, stupidity, and perverseness: I was ashamed, yea, even confounded; scarcely able to look up to God from the consciousness of guilt, because I did bear the reproach of my youth; all his sins, long since committed and forgotten, rose up fresh to his memory; which, even from the earliest days of youth, gave him abundant cause for confusion and self-abhorrence.

2. God’s arms of love are open to receive the returning prodigal; with delight he bends over him, and pours out his paternal heart. Is Ephraim my dear son? is he a pleasant child? it expresses with a kind of surprise, the joy that God takes in seeing such a change wrought upon a hardened sinner, and intimates his readiness to own the endeared relation of father, however unworthy the sinner is to bear the name of child: a pleasant child too, for when the penitent returns to God, all his evil is forgiven and forgotten, and he becomes dear to God, as if he had never offended. For since I spake against him, corrected him with some rebukes, and threatened him with more, I do earnestly remember him still with tender affection; my bowels are troubled for him, grieved for his afflictions, yearning over him, lying in the dust of humiliation: I will surely have mercy upon him, saith the Lord; pardon all that is past, restore him to what he has lost, bestow new favours, and make him the object of my grace and mercy. Note; (1.) God’s compassions to his undutiful but returning children should teach parents never to be inexorable, however offended. (2.) When the heaviest afflictions for their sins light on those who have once known the Lord, it is not because he hath forgotten to be gracious, but that they have neglected to be dutiful; when they return to him, he will return to them, and will again be found a father of mercies.

3. The people of Israel, in the person of Ephraim, repentant and obtaining mercy with God, are called to return to their own land. Set thee up way-marks, make thee high heaps, as a direction in the road, that they may not err; set thine heart toward the highway, even the way which thou wentest from Judea to Babylon; turn again, O virgin of Israel, turn again to these thy cities, which God now would restore to them. How long wilt thou go about, O thou backsliding daughter? departing from God, and therefore wandering in endless mazes of error and misery; for the Lord hath created a new thing in the earth, a woman shall compass a man, a mighty one, the Messiah, born of a virgin, by the immediate power of God, a strange and unheardof conception; to him the gathering of people shall be, and the penitent be confident of their recovery, when this breaker shall go up before their king at the head of them. Note; (1.) The incarnation of Jesus is the foundation of every blessing to God’s believing people. (2.) Go about where we will, our souls never can find rest, till we return from our backsliding to the God from whom we have so greatly departed. (3.) We may expect many a difficulty in our path, when our faces are turned from the house of our prison towards God’s Zion, and therefore we had need set our heart towards it, discouraged by no opposition.

4. Great shall be the peace and prosperity of God’s Israel. Those who behold them will admire them, and wish them the best of blessings; The Lord bless thee, O habitation of justice, and mountain of holiness, for such Jerusalem should become; and this, whatever reformation might be wrought by Nehemiah and Ezra, seems to have its full accomplishment yet to come. In consequence of such piety, great plenty should be given them of all good things; their flocks shall abound, and a liberal provision be made to replenish and satisfy every weary and sorrowful soul; and this is especially to be referred to the spiritual Israel, to whom God will raise up pastors after his own heart, under whose ministry they shall be abundantly replenished, and their souls, weary and heavy-laden with guilt and sin, be refreshed with a sense of the love of Christ, and their sorrows exchanged for joy and peace in believing.

5. The vision afforded the prophet great satisfaction and delight. Upon this I awaked, perhaps with the transport of joy that he felt at the revelation of these designs of grace to God’s believing people; and beheld, for nothing fills a faithful minister’s heart with greater pleasure, than the prospect of Christ’s kingdom increasing; and my sleep was sweet unto me, peculiarly refreshing and strengthening. Note; The mind much occupied on God will often in sleep find the communion still maintained with him, and the very dreams holy and comforting.

4thly, Farther discoveries of God’s designs of grace towards his believing people are made.
1. They shall be multiplied exceedingly: as a field sown with seed, so shall both the men and cattle increase under the divine blessing; and, instead of their former desolations, God promises to turn his hand, and to be as careful to protect and prosper them, as ever he had watched over them to afflict and destroy them. Note; They are truly safe and happy who have God for their guardian.

2. They should no more be visited for their fathers’ iniquities, and should have no more reason to complain that the fathers have eaten a sour grape, and the children’s teeth are set on edge; being punished for the sins of their ancestors, particularly of Manasseh: but now every one shall die for his own iniquity; for though the nation be no more exposed to wrath as a body, sinful individuals should bear their own guilt. Every man that eateth the sour grape, his teeth shall be set on edge; and sin, however tempting to the eye, will ever be found sour in its effects, and produce much anguish to the soul, either in time or eternity.

3. God will establish his covenant with them: the covenant of grace in Christ Jesus, of which all the Israel of God are partakers; not of the Jews only, but of the Gentiles also; for so the apostle understands these words, Heb 8:8-12. This covenant is called new, not as in substance different from that made with the people when they came out of Egypt, but in the form in which it was exhibited. Then it was delivered in type and figure, wrapped up under the figure of ceremonial rites and services; while now, as with open face, we behold the glory of God manifest in the face of Jesus Christ, and in the Gospel see the clearest discoveries of his grace. The first covenant made with them they quickly broke, by the most ungrateful departures from God, and setting up that hated thing idolatry; notwithstanding all the distinguishing kindness of God to them as a tender husband, patient under their provocations, and wooing them to return to him.

4. The tenor of the covenant here promised displays wondrous mercy; and the blessings are wholly spiritual, where God is all and in all. He engages to write his law upon the hearts of believers, and to strengthen them for the obedience which he demands. He will be their God, to bless them, and they shall be his people, feeling his powerful grace, and giving up themselves to his government. Abundance of divine knowledge shall then be diffused, and all the Israel of God be enriched with wisdom and spiritual understanding: and he concludes with the crowning blessing of all, I will forgive their iniquity, and I still remember their sin no more; and every true Israelite is now entitled to these inestimable blessings.

5thly, We have,
1. The perpetuity of the church of Christthe continuation of the great work of God, engaged for by Jehovah. That Lord of Hosts, whose power created, and whose arm upholds and guides, the ordinances of heaven in regular succession; who first shut up the sea in bounds, and still, when it rages, causes the foaming billows to subside; who meted out the heavens, and laid the foundation of the deep; immense the space, unfathomable the abyss: this mighty God declares, that, sooner shall these heavenly orbs unruly leave their spheres, and the deep forsake its bed to cover again the earth, than Israel cease to be a nation; yea, sooner shall impossibilities be practicable, the immensity of space be measured, and the foundations of the earth be searched out, by what supported, and how it is hung in air, than the Jews as a nation be cast off, so as to be utterly abandoned, notwithstanding all that they have done. And this will be equally true of the church of Christof the work of God in the latter days: it shall not decay, but shall increase till the whole lump be leavened, and all the people praise Jehovah.

2. The rebuilding and duration of the city of Jerusalem, the figure of the church. Though it would quickly be laid in ruins, it should be raised again as large as ever, and be holy unto the Lord; no more polluted with idols, but wholly devoted to the worship and service of God. It shall not be plucked up, nor thrown down any more for ever; which, if applied to the city of Jerusalem, can only signify that it should continue a long time; or, spoken of the church of Christ, the glorious revival of religion in the latter days, it may be taken in a most enlarged, extensive sense.

Fuente: Commentary on the Holy Bible by Thomas Coke

If we accept this promise as in the smallest degree referring to the building of the second temple and the city, after the people’s return from Babylon, we must still look further to gospel days, to observe the full accomplishment of it: for there we find holiness indeed unto the Lord, in Jesus the glorious Head of his church, so as the church must be preserved in him forever.

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

Jer 31:38 Behold, the days come, saith the LORD, that the city shall be built to the LORD from the tower of Hananeel unto the gate of the corner.

Ver. 38. Behold the days come, saith the Lord, &c ] The word come is not in the text; it is read, but not written. The vowel points are in the text, but not the letters; which those, who are against the antiquity of the points, would do well to consider; since the Jews never suffered any additions to the Bible. Hebrew Text Note

That the city shall be built to the Lord. ] Jerusalem shall be re-edified, the Church eternally re-established by Christ.

From the tower of Hananeel. ] Neh 3:1 ; Neh 12:39 Zec 14:10 .

Unto the gate of the corner. ] 2Ki 14:13 Zec 14:10 .

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

NASB (UPDATED) TEXT: Jer 31:38-40

38Behold, days are coming, declares the LORD, when the city will be rebuilt for the LORD from the Tower of Hananel to the Corner Gate. 39The measuring line will go out farther straight ahead to the hill Gareb; then it will turn to Goah. 40And the whole valley of the dead bodies and of the ashes, and all the fields as far as the brook Kidron, to the corner of the Horse Gate toward the east, shall be holy to the LORD; it will not be plucked up or overthrown anymore forever.

Jer 31:38-40 This paragraph is declaring the full restoration of Jerusalem. Not only will the city be rebuilt but expanded. This new city (cf. Isa 1:26; Isa 45:13; Isa 60:14) will never be

1. plucked up – BDB 684, KB 737, Niphal IMPERFECT

2. overthrown – BDB 248, KB 256, Niphal IMPERFECT

Since the rebuilt Jerusalem of the post-exilic period was destroyed by Titus in A.D. 70, this must be interpreted as

1. the promises of God are conditional

2. it points toward the new Jerusalem (i.e., heaven) of Rev 21:1-21 (which also uses new imagery)

Jer 31:40 valley of dead bodies and of the ashes This phrase refers to the Valley of the Sons of Hinnom (cf. Jer 7:31; Jer 19:2; Jer 19:6), which became the Hebrew contraction for Gehenna. See Special Topic: The Dead, Where Are They? (Sheol/Hades, Gehenna, Tartarus) .

This phrase is missing in the LXX. There are some scholars who do not accept this identification because the word used for valley (BDB 770) is different than in Jer 7:31-32; Jer 19:2; Jer 19:6 (BDB 161). However, the dead bones and ashes seem to demand it.

DISCUSSION QUESTIONS

This is a study guide commentary, whichmeans that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.

1. Why was the prophecy so radical to its hearers?

2. Has this been fulfilled? When?

3. Why is Jer 31:30-34 so significant?

4. What is involved in the New Covenant?

Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley

come. This word is not in the Hebrew text, “but it is in the margin, as well as in some codices, with three early printed editions, Aramaean, Septuagint, Syriac, and Vulgate, which read “Lo, days are coming”.

the tower of Hananeel. On the north-east corner.

unto = as far as.

the gate of the corner. At the north-west. Compare 2Ki 14:13.

Fuente: Companion Bible Notes, Appendices and Graphics

Jer 31:38-40

Jer 31:38-40

Behold, the days come, saith Jehovah, that the city shall be built to Jehovah from the tower of Hananel unto the gate of the corner. And the measuring line shall go out further straight onward unto the hill Gareb, and shall turn about unto Goah. And the whole valley of the dead bodies and of the ashes, and all the fields unto the brook Kidron, unto the corner of the horse gate toward the east, shall be holy unto Jehovah; it shall not be plucked up, nor thrown down any more for ever.

Although the name of “the city” to be rebuilt here unto Jehovah is not mentioned, there can be little doubt that Jerusalem is meant; but it is not the old Jerusalem; it is the New Jerusalem, “The Jerusalem which is above, which is our mother” (Gal 4:24). There are many Old Testament passages which speak of this “rebuilt” Jerusalem, revealing many differences between the old Jerusalem and the New Jerusalem that cometh down out of heaven from God. It will be a city without walls; and, as this passage shows, it will be much larger than the old Jerusalem. Also, it shall, as Dummelow noted, “embrace vast areas that were once considered unclean.” This, of course, is a symbolical way of showing that the Gentiles shall be included in the inhabitants, along with Jews, and members of all nations.

Another difference between the old and the new Jerusalems is that there is no promise here of the rebuilding of the temple. Jeremiah had indeed prophesied the destruction of the temple; but the New Jerusalem needs no temple. God’s people themselves are the “temple” (1Co 3:16).

We shall conclude the discussion of this great chapter with the following paragraph from C. F. Keil.

“This image of the New Jerusalem forms a very suitable conclusion to this chapter, which combines in one view both the deliverance from exile and the redemption by the Messiah. It announces the formation of the New Covenant in its beginnings when the Christian church was founded, but at the same time points to the completion of the kingdom of God under the new covenant, in order to show the whole extent of the salvation which the Lord prepares for his people who return to him.”

The New City Jer 31:38-40

In the closing paragraph of the chapter Jeremiah looks forward to the building of a new city, the city of the Lord. The geographical details of this passage are not particularly important and may be dealt with summarily.

a) Tower of Hananeel-northeast corner of the city of Jerusalem near the Sheep Gate. See Neh 3:1; Neh 12:39; Zec 14:10.

b) Gate of the Corner-northwest corner of Jeru salem. See 2Ki 14:13; 2Ch 26:9; Zec 14:10.

c) Hill of Gareb-location unknown. but if the etymology of the word has any significance (Gareb-itch or leprosy) this hill would be the hill outside the limits of Jerusalem proper where the unclean lepers lived.

d) Goath-location unknown; mentioned only here.

e) Valley of the Carcasses-Probably the Valley of Hinnom. See 2Ki 23:10; Jer 7:32-33; Jer 19:11-13.

f) Brook Kidron-a torrent-bed which begins north of Jerusalem, passes the Temple mount and Mount of Olives en route to the Dead Sea.

g) Horse Gate-on the east side of Jerusalem near the Temple. See Neh 3:28; 2Ch 23:15.

For what purpose are these geographical details enumerated? Is it to show that Jerusalem when rebuilt will be somewhat enlarged? This is certainly a prominent theme in prophetic Scripture. That there is some increase in the size of old Jerusalem here in Jeremiah seems fairly obvious from the boundaries which are listed. But lack of information as to the precise position of some of the places named makes it impossible to determine how much gain in space is anticipated. It would seem that the circumference of the city is extended only so far as to include certain spots which were at present regarded as unclean. This is the real point of the passage. Those unclean areas-places once reserved for outcasts, burial grounds, garbage dumps-will be brought within the city limits of the new Jerusalem. Those unclean areas will be transformed, sanctified, cleansed and the entire city will be holy to the Lord (Jer 31:40).

Of what Jerusalem is the prophet speaking in this passage? Those commentators who think he speaks here of the spiritual Jerusalem, the church of Christ, are certainly correct. Some rather cogent arguments can be raised in favor of this view.

a) Jeremiah has already alluded to the church as spiritual Jerusalem in Jer 3:17.

b) Nothing is said in this passage about the rebuilding of the Temple although Jeremiah had foretold its destruction as well as that of the city. This omission would be most strange if Jeremiah had in mind the literal city of Jerusalem.

c) The church of Christ is called in the New Testament Mt. Zion, the city of the living God, the heavenly Jerusalem (Heb 12:22).

d) The context of chapter 31 is that of the Messianic Age as has been clearly demonstrated earlier.

e) On the assumption that only literal Jerusalem is in view it would be most difficult to find an appropriate fulfillment for the concept of city-wide sanctification embraced in this passage. The city of which Jeremiah speaks has no need of refuse dumps. It is in itself so thoroughly holy to the Lord that it will have nothing unholy to cast out. On the other hand if Jeremiah is speaking of Messianic Jerusalem he could well be alluding to the incorporation of Gentiles-peoples formerly thought to be unclean and profane-into the church of Christ.

f) The idea that once this city has been built it will not be plucked up, nor thrown down any more for ever (Jer 31:40) was certainly not fulfilled in the history of literal Jerusalem. The city of which Jeremiah speaks will be safe from destruction for all eternity. This could only be fulfilled by that kingdom which cannot be moved (Heb 12:28).

g) Other prophets speak of the Messianic kingdom under the figure of Jerusalem (e.g., Zec 2:1-5; Zec 8:3-6).

Restoration of Israel – Jer 30:1 to Jer 31:40

Open It

1.What thoughts and feelings would go through your mind if you were told you had an incurable illness?

2. What are the different ways that groups of people celebrate and demonstrate collective joy?

Explore It

3. What did God instruct Jeremiah to do with the words that had been revealed to him? (Jer 30:1-2)

4. What good news summarized Gods plans for the defeated and divided nation? (Jer 30:3)

5. What was the picture of judgment painted by Jeremiah? (Jer 30:4-7)

6. What did Jeremiah predict that Israel would receive instead of its enslavement to foreign nations? (Jer 30:8-9)

7. What two blessings did God say Israel once had and would have again? (Jer 30:10)

8. What would characterize Gods discipline of His own people? (Jer 30:11)

9. What was Gods metaphor for the sinful condition of His people? (Jer 30:12-13)

10. How would the future look different for Gods people and for their enemies? (Jer 30:16-17)

11. What miraculous event would be the occasion for great rejoicing? (Jer 30:18-20)

12. What relationship did God intend to reestablish with all twelve tribes of Israel? (Jer 31:1-2)

13. How did God plan to demonstrate the constancy of His love? (Jer 31:3-6)

14. What picture did Jeremiah paint of the future return of the exiles? (Jer 31:7-8)

15. What attitude did Jeremiah predict for Israel as they returned to the land God had given them? (Jer 31:9)

16. Why did God say He would provide streams of water and a level path? (Jer 31:9)

17. What two key actions did God promise to take on behalf of Israel, allowing them to return to the land? (Jer 31:10-11)

18. What causes for rejoicing would the people of Israel have when God fulfilled His promise? (Jer 31:10-14)

19. What hope for the future did Jeremiah hold out in order to encourage the mourners? (Jer 31:16-17)

20. What hypothetical “conversation” did Jeremiah record between the repentant Ephraim (symbolic of the northern kingdom) and God? (Jer 31:18-20)

21. What would become of the fatalistic proverb that reflected the peoples sense of helplessness and doom? (Jer 31:29-30)

22. What was the new covenant described by Jeremiah? (Jer 31:31-34)

23. How did God illustrate the certainty of His preservation of the descendants of Israel? (Jer 31:35-37)

Get It

24. Why was it important for prophecies to be recorded for the future, not just spoken in the present?

25. How is Gods justice balanced with His mercy in the messages of Jeremiah?

26. Given the fact that our sinfulness is incurable, how can we be made right with God?

27. How attainable do peace and security seem in our day?

28. What kind of devotion does God look for in a leader?

29. What sort of behaviors does God model for earthly fathers to imitate?

30. In what sorts of circumstances does it help to know that God is a God of compassion?

31. How would you characterize the people around you with regard to fatalistic outlook?

Apply It

32. Knowing that you can never cure yourself of your sin, how can you express your gratitude to God for His forgiveness?

33. How can you remind yourself of the source of your peace and security each day?

34. How can you imitate God in your role as father, mother, friend, sibling, etc. in a specific situation this week?

Questions On Jeremiah Chapter Thirty-One

By Brent Kercheville

1 What will happen at that time (Jer 31:1-2)? Explain.

2 Carefully read and write down all the promises God makes to Israel in Jer 31:3-9.

3 What will be the attitude and the response of the people when they come (Jer 31:9)? What do we learn?

4 What is God going to do for his people and what will be the response of his people (Jer 31:10-14)?

5 Explain the message in Jer 31:15-16. Read Mat 2:16-18 and explain how this prophecy was also fulfilled in the days of Jesus.

6 What is Gods great message in this chapter (Jer 31:17-20)?

7 What is God calling for the people to do (Jer 31:21-25)? What is God going to do? Look at verse 25 and

then read Act 3:19-21. Explain what God is ultimately promising.

8 What is God going to do in the coming days (Jer 31:27-30)? Explain the message.

9 What else is God going to do in the coming days (Jer 31:31-34)? What will be the response of the people?

Read Heb 8:1-13. How does the writer of Hebrews apply this prophecy? Explain.

10 What grand promise does the Lord make (Jer 31:35-37)? How should we understand this prophecy? Consider Rom 9:6-8 in your answer.

11 What else will happen in the coming days (Jer 31:38-40)? How is this prophecy fulfilled?

TRANSFORMATION:

How does this relationship change your relationship with God?

What did you learn about him? hat will you do differently in your life?

Fuente: Old and New Testaments Restoration Commentary

the days: Jer 31:27, Jer 23:5

that: Jer 30:18, Neh 2:17-20, Neh 12:30-40, Isa 44:28, Eze 48:30-35, Dan 9:25

the tower: Neh 3:1, Neh 12:39, Zec 14:10

the gate: 2Ki 14:13, 2Ch 26:9

Reciprocal: 2Ch 25:23 – corner gate Neh 2:15 – the brook Job 36:22 – who Psa 107:7 – that they Isa 44:26 – that saith Isa 58:12 – build Jer 18:9 – to build Jer 30:3 – the days Eze 36:11 – and I will settle Amo 9:14 – build Zec 2:4 – Jerusalem Zec 12:6 – Jerusalem shall Heb 8:8 – the days

Fuente: The Treasury of Scripture Knowledge

Jer 31:38. The city refers to Jerusalem and the tower of Hanameel was an important part of the wall; It was near the place where the work of rebuilding was to start. The fulfillment of this prediction is recorded in Nehemiah 3; Nehemiah 1.

Fuente: Combined Bible Commentary

Jer 31:38-40. Behold, the days come, that the city shall be built to the Lord Or, for the Lord, namely, for his use and service. Blaney renders it, Under the direction of the Lord, from the tower of Hananeel, &c. Here follows a description of the circumference of a new city to be built on the site of Jerusalem; but that it does not mean the city which was rebuilt after the return of the Jews from the Babylonish captivity is evident from two principal circumstances; first, because the limits are here extended farther, so as to include a greater space than was contained within the walls at that time; and secondly, it is here said, that it should never be razed or destroyed any more. This new city, therefore, must be referred to those after-times when the general restoration of Israel is appointed to take place. Thus Blaney, with whom many other commentators agree. That this prophecy was not fulfilled, says Dr. Dodd, from the return out of Babylon to the days of Christ, we are assured from sacred history; where we read that mount Goath, or Golgotha, (which word in Hebrew signifies the heap of Gotha,) was situated without Jerusalem. The same may be said of the valley of dead bodies and of the ashes, namely, the valley of Hinnom, so described, from its having been made a common burying place, and a receptacle for the rubbish and filth of the city. As to Gareb we know nothing certain. We may also add, that the last clause of this chapter, it shall not be plucked up, &c., any more for ever, cannot refer to the Jerusalem which was rebuilt after the captivity, and which was plucked up and thrown down by the Romans. We must necessarily recur, therefore, either to some future building of that city, or to the church of Christ, against which we are assured the gates of hell shall never prevail, and which is elsewhere called the city of God, and the new Jerusalem. Taking the passage in this mystical sense, as a description of the church, in its most enlarged and perfect state, in the latter days: we can be at no loss to explain the clause in the last verse which expresses that all parts of the city, even the valley of Hinnom, and all the fields, unto the brook Kidron, &c., shall be holy unto the Lord. For, undoubtedly, at this time the church shall be thoroughly purged from all corruption, both with regard to the doctrine taught in it, and the principles and practices of its members, who shall all be both well instructed in divine things, and truly holy in their hearts and lives.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

31:38 Behold, the days come, saith the LORD, that the {o} city shall be built to the LORD from the tower of Hananeel to the gate of the corner.

(o) As it was performed, Neh 3:1 . By this description he shows that the city would be as ample and beautiful as it ever was: but he alludes to the spiritual Jerusalem whose beauty would be incomparable.

Fuente: Geneva Bible Notes

The new Jerusalem 31:38-40

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

In the future, Jerusalem would undergo rebuilding for the Lord. It would be built larger than it had been before its destruction by the Babylonians. The tower of Hananel was at the northeast corner of the city (Neh 3:1; Neh 12:39; Zec 14:10), and the Corner Gate seems to have been on the northwest side of Jerusalem (2Ki 14:13; 2Ch 26:9; Zec 14:10). The locations of the hill of Gareb, and Goah, are uncertain, but they may have been on the west side since this would fill out the picture of the city.

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)