Exegetical and Hermeneutical Commentary of Jeremiah 31:40
And the whole valley of the dead bodies, and of the ashes, and all the fields unto the brook of Kidron, unto the corner of the horse gate toward the east, [shall be] holy unto the LORD; it shall not be plucked up, nor thrown down any more forever.
40. valley of the dead bodies ] the valley of Hinnom, into which carcases of criminals and of animals were cast. It was also defiled as the scene of human sacrifices offered to Molech (Jer 7:31, Jer 32:35), and to these the “ashes” also seem to refer. So Dr.
the fields ] The MT. gives us alternative readings, exhibiting only the slightest difference in spelling, but one of them unknown outside this passage. The other, to be rendered as in E.VV., is in all probability the original one and is found in a kindred context, 2Ki 23:4.
the horse gate ] mentioned Neh 3:28 at the S.E. corner of the Temple courts, 2Ki 11:16 = 2Ch 23:15.
This verse makes the same announcement as to the S. side of Jerusalem as the earlier ones had done for the N. and W. sides, viz. that it should in the future enclose spaces now considered unclean.
Fuente: The Cambridge Bible for Schools and Colleges
The whole valley of the dead bodies – Probably some part of the Valley of Ben-Hinnom. Comparing Zec 2:4, the conclusion seems evident that Jeremiahs words are to be spiritually understood. His city is one that renders holy unto Yahweh what was before unclean. Compare Johns new Jerusalem Rev 21:27.
Fuente: Albert Barnes’ Notes on the Bible
Verse 40. The whole valley of the dead bodies] The valley of the son of Hinnom.
And all the fields unto the brook of Kidron, unto the corner of the horse-gate toward the east] All these places, the fuller’s field, c., shall be consecrated to the Lord, and become a part of this new city so that this will appear to be a city much more extensive than the city of Jerusalem ever was; and to be suited to that time, when the people shall have the law written in their hearts, and God shall have filled the land with the seed of man, and with the seed of beast. Talia saecla currite! “Make speed, ye happy times!”
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
The whole valley of the dead bodies; a valley so called (as some think) from the multitude of Sennacheribs army slain there; or, (as others think,) from the bodies of malefactors put to death at Golgotha, (which was near,) cast or buried there.
And of the ashes; so called (as is thought) from the ashes of the sacrifices carried thither. Some think that
the horse gate had its name from the kings horses led out at it. The sum is, the whole city shall be built.
Shall be holy unto the Lord; all these places shall be parts of the holy city, and Gods name shall be sanctified, and he shall be worshipped in them all; and the city for a long time shall abide, and
not be plucked up, nor thrown down; for we know after many years it was plucked up by the Romans. If we interpret the word
for ever of a perpetuity, the church of God must here be understood, against which the gates of hell shall never prevail, as Christ hath promised.
Fuente: English Annotations on the Holy Bible by Matthew Poole
40. valley of . . . deadTophet,where the bodies of malefactors were cast (Isa30:33), south of the city.
fields . . . Kidronso2Ki 23:4. Fields in the suburbsreaching as far as Kidron, east of the city.
horse gateThrough itthe king’s horses were led forth for watering to the brook Kidron(2Ki 11:16; Neh 3:28).
for everThe city shallnot only be spacious, but both “holy to the Lord,” that is,freed from all pollutions, and everlasting (Joe 3:17;Joe 3:20; Rev 21:2;Rev 21:10; Rev 21:27).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And the whole valley of the dead bodies, and of the ashes,…. The Targum paraphrases it,
“where the carcasses of the Assyrian army fell;”
Sennacherib’s army, destroyed by an angel; and so Jarchi and Kimchi; which latter observes, that the word for “ashes” signifies “fat”; and so may describe the persons then destroyed, who were fat and lusty men: others think, more probably, that the valley of Tophet or Hinnom is here meant; so called, either from the persons that were burnt and sacrificed to Moloch; or from the carcasses of malefactors interred here; and from the ashes of the sacrifices which were brought from the temple, and laid here. This valley lay southwest of the city; it was a ditch at the foot of the mount of Calvary; where, as Monsieur Thevenot s says, now stands the chapel of the invention of the cross:
and all the fields unto the brook of Kidron; such as the potters and fullers’ fields, which lay to the south of the city, or more to the east, where Kidron was situated:
unto the corner of the horse gate towards the east; and so the compass is fetched round the city to the eastern part of it, from whence it began, even to the tower of Hananeel, which was on the east of this horse gate; see 2Ki 11:16. The Targum renders it,
“to the corner of the gate of the house of the king’s course;”
supposed to be the gate at which the king’s horses went in and out, when led to be watered or exercised:
[shall be] holy unto the Lord; that is, the whole city in its utmost compass thus rebuilt, yea, even the out parts of it, and those that were defiled with the carcasses of men, and ashes of the burnt offerings. It seems to respect the extensive holiness of the church of God in the latter day; compare with it Zec 14:10;
it shall not be plucked up, nor thrown down any more for ever; which, if understood literally of the city of Jerusalem, can only signify, that it should not be destroyed soon, but should continue a long time; for certain it is, that after it was rebuilt by Zerubbabel, it was plucked up, and thrown down by the Romans, and particularly by Hadrian, who ploughed it up, and built another city, and called it by his own name; but this figuratively rather intends the church of Christ, which is built on him the Rock, and so is immovable; and, like Mount Zion, shall abide for ever.
s Travels, par. 1. ch. 39. p. 189.
Fuente: John Gill’s Exposition of the Entire Bible
He then adds, And the whole valley Some read, “the whole valley shall be holiness to Jehovah:” and it may be suitably taken, that all the places near to the city were to be holy to God; but this verse may be connected with the preceding, as though he said, extended shall be the line to the whole valley of the carcases and of the ashes The word דשן , dashin, means ashes and fatness; but here it is to be taken for ashes; and it is thought that the place was so called, where they were wont to throw the ashes gathered from the altar, after the sacrifices were burnt: as then there was there a great heap of ashes, the place had this name given to it. Another place was also called the place of carcases, because there a host of enemies had been slain by an angel, in the reign of Hezekiah. As then a great and a memorable slaughter had taken place there, it is thought that it received this name, in order that God’s favor might remain known to posterity. If then this name became the monument of God’s favor, Hezekiah, I have no doubt, was the cause of it.
It is then added, and all the regions to the brook Kidron It is probable enough that the places here named were outside of the city, for we know that the brook Kidron was not within the city. Then he adds, to the corner of the gate of the horses It is thought that through this gate went forth the chariots of the king when he wished to exercise his horses. It might have been the market-place for horses. Conjectures only have place here; for no one knows of a certainty whether the king had a place of exercise for his horses. But this gate looked towards the east. He says that all the places would be holiness to Jehovah; and then he promises them a quiet and a perpetual condition, It shall not be cut off nor destroyed any more for ever; for which it is said by Zechariah, “there shall be no more חרם cherim, destruction.” (57)
We now see the design of the Prophet: after having spoken of the return of the people, he adds that the city would again become splendid and large, as it had been; for the land continued in a state of disorder until the restoration of the city, as God had there chosen a habitation for himself. And as the Temple had been built there, it behoved the Israelites, wherever they dwelt, ever to direct their eyes to the Temple and the sanctuary of God, that they might live under his protection. Except, then, the city had been built again, the goodness of God could not have been really enjoyed; for a sort of desolation would have otherwise ever presented itself to the eyes of the people, as the city was as it were the banner under which God protected them. This then is the reason why the Prophet expressly announced this prophecy respecting the future restoration of the city.
Now, when he says that the city would be built to Jehovah, he intimates what was especially expected by the Jews, that that city would again be holy; for if it only flourished in wealth and power like other cities, it would have been but a small comfort to the Israelites. But he points out here a difference between Jerusalem and all heathen cities; for God was, as it were, the architect of that city, as it is said in the Psalms,
“
He himself founded it,” (Psa 87:5)
and further,
“
His foundations are on the holy mountains,”
and this ought to be understood of himself. (Psa 87:1) The meaning is, that God would again care for that city, as the Temple would become as it were his royal throne and earthly sanctuary. At the same time when the Prophet affirms that the extent of the city would not be less than it had been, we see that this prophecy must necessarily be referred to the kingdom of Christ: for though Jerusalem before Christ’s coming was eminent and surrounded by a triple wall, and though it was celebrated through all the East, as even heathen writers say that it excelled every other city, yet it was never accomplished, that the city flourished as under David and Solomon. (58) We must then necessarily come to the spiritual state of the city, and explain the promise as the grace which came through Christ.
But we must especially notice what is said, that it would be holiness to Jehovah, and also that no ruin or destruction would be dreaded any more. Had the condition of the elect people been the same as that of other nations, the promise of restoration would have been small and of no great moment; for it would have been better for them to dwell in exile where they inhabited a pleasant and fertile country. But the Prophet here commends a privilege with which God had favored the children of Abraham above all other nations, when he adopted them as his peculiar people. There is however to be understood an implied contrast between the profanation which then prevailed, and the sanctification which is here promised. The Jews had so polluted the land that it differed nothing from other countries; and God, as Ezekiel says, had thence migrated, (Eze 8:6) and we know that the Temple was called by the prophets the den of robbers, (Jer 7:11) and that the city was also compared to Sodom and Gomorrah. (Isa 1:10) Hence the Prophet here promises that the city, with its whole vicinity, would be holy to God, because God would cleanse it from all the defilements by which it had been polluted: and he also claims this as his own work, for to sanctify is a work peculiar to himself.
The promise of perpetual favor is added, as it is also done by Zechariah; for it would not be sufficient to have God’s mercy promised to us for a short time, except its perpetuity were secured. The Prophet then promises now that the course of God’s benefits would be permanent;. The city indeed was again destroyed by Titus, and at length wholly demolished by Adrian; but this fact does not militate against this promise; for as we have said, God gave some taste of his favor in the external aspect of the city until Christ came; but after Christ was manifested, the heavenly Jerusalem became the object to be sought, for all the types and shadows then ceased. The perpetuity then of which the Prophet speaks, is that which corresponds with the character of Christ’s kingdom, and is therefore spiritual. Moreover, this passage teaches us that the Church will be perpetual, and that though God may permit it to be terribly shaken and tossed here and there, there will yet be ever some seed remaining, as long as the sun and the moon shall shine in the heavens, and the order of nature shall continue; so that all the elements, everything we see with our eyes, bear evidence to the perpetuity of the Church, even that it will ever continue: for though Satan and all the world daily threaten its ruin, yet the Lord will in a wonderful manner preserve it to the end, so that it will never perish. This is the import of the passage. Another prophecy follows.
(57) The whole of this passage is differently rendered in the early versions and the Targum; some of them evidently wrong and some doubtful. Blayney gives the most literal and most consistent version. I give the following, —
38. Behold the days are coming, saith Jehovah, That built shall the city be for (or to) Jehovah, From the tower of Hananeel to the gate of the corner:
39. Yea, go forth again shall the measuring line From over against it, over the hill of Oareb, And shall surround Goath
40. And all the valley of the carcases and ashes, And all the fields to the river Kidron, To the corner of the gate of the horses eastward: Holy to Jehovah, it shall not be rooted up, Nor demolished any more for ever.
The 38 verse (Jer 31:38) contains a general description; this is particularized in the following verses. The beginning of measuring was to be at “the tower of Hananeel;” hence “from over against it,” or before it: the “gate” being feminine cannot be meant; it is then “the tower.” As to the word for “fields,” the reading of the Keri and of several MSS., countenanced by the Vulg., ought no doubt to be adopted. “Eastward,” — thus the line came round to the same point where it began; for the tower of Hananeel was eastward. But what is referred to in the two last lines? The verbs are in the masculine gender, and “city” is feminine; and there is nothing in the passage with which they can agree except the tower of Hananeel. Then this tower seems to stand here for the rebuilt city; and then rooting up, i.e., undermining the foundations, and demolishing, are suitably applied to a tower. — Ed.
(58) Some think, such as Gataker and Blayney, that according to the description here given, the dimensions of the city are much larger than what they had ever been before. The “line” was to inclose a part at least of the hill of Gareb, the whole of Goath, supposed to be Golgotha, the valley of the carcases, and the fields of Kidron, all which were formerly without the walls of the city. — Ed.
Fuente: Calvin’s Complete Commentary
(40) The whole valley of the dead bodies . . .We have to think of this city as Jeremiah saw it during the horrors of the siegethe lower part, the plain or valley of the city, the valley of Hinnom (comp. Jer. 19:11), filled with corpses lying unburied in the streets (Lam. 2:21; Lam. 4:9), the ashes of burnt and shattered houses encumbering the streets with their dbris, the fields or open spaces that stretched to the Kidron valley, and the horse-gate by the kings palace (2Ki. 11:16; 2Ch. 23:15; Neh. 3:28)all this now lay before him as a scene of unspeakable desolation; but in his vision of the restored city he sees it all cleansed from whatever was defiling, consecrated to Jehovah, and holy as the precincts of the Temple. It is, perhaps, not without significance in connection with this passage, that when the city was restored, the region above the horse-gate was repaired by the priests, who seem to have had their houses in that quarter (Neh. 3:28-29). They appear to have been anxious to restore the sanctity of that over which Jeremiah had lamented as desecrated and defiled. The word for ashes was a technical one (Lev. 6:10-11) for the refuse which remained on the altar after a burnt-offering, and which was to be carried without the camp (Lev. 4:12; Lev. 6:11). Probably this and the sweepings of the Temple were thrown into the valley of Hinnom.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
REFLECTIONS
PONDER well my soul, from the perusal of this most blessed Chapter that sacred source of all thy happiness, the everlasting love of God. See to it, that from thence it is, that Jesus Mediator with all his fulness comes, and God thy Father, becomes the God of all the families of Israel. And do not fail to connect with this soul-transporting view, that if thou art Christ’s, then art thou interested in this family, being Abraham’s seed, and heirs according to the promise.
And oh! most gracious Lord! do as thou hast said; bring Lord, thy sons from far, and thy daughters from the ends of the earth: bring them both from the north and south; let the blind eyes be opened, and the ears of the deaf unstopped. Nothing shall be impediments in the way of salvation, when Jesus gives but the power; even the women with child shall come, and her that travaileth with child together. And, as true penitents and holy mourners, shall all thy dispersed come, for thou wilt lead them as thou hast said: and their way in Jesus shall be a strait way, wherein they shall not stumble. No lamentation in Ramah; no sorrow for children in the church of Jesus shall be heard, for the child in Christ shall die an hundred years old; while the sinner, who is an hundred years old, out of Christ, shall be accursed. Precious Lord! all thy ransomed ones, when instructed and brought back, shall come like Ephraim; and our covenant God will be full of bowels of compassion to his poor long lost wanderers. In the incarnation and ministry of Jesus will be all joy; and as Jesus himself was in the morning of his resurrection, as one refreshed with sleep, so shall the triumph of his people be in him!
Will the Lord then bring on to every child of his the sure and certain promise, and now in the last days, fulfil that gracious word, in putting his law in our minds, and writing it in our hearts; in being our God, and making us his people: that henceforth we may no longer ask around, or say to others, Know the Lord; for all shall know thee from the least to the greatest? We look up to thee O Lord for this unspeakable gift of the latter day glory! We wait for the sure accomplishment of it! For as sure as the ordinances of day and night are in the Lord’s own appointment; so equally sure are the children of Christ heirs of the promise. Blessed God and Father in Christ Jesus; so let all thy promises be yea and amen in him. Amen.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Jer 31:40 And the whole valley of the dead bodies, and of the ashes, and all the fields unto the brook of Kidron, unto the corner of the horse gate toward the east, [shall be] holy unto the LORD; it shall not be plucked up, nor thrown down any more for ever.
Ver. 40. And the whole valley of the dead bodies. ] Of Rephaim, say some; of Tophet, say others. See on Jer 31:39 .
Shall be holy unto the Lord.
It shall not be plucked up nor thrown down any more for ever.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
fields. Hebrew text reads “dry places”, but the margin, with some codices and seven early printed editions, Authorized Version and Revised Version, read “fields”.
holy. See note on Exo 3:6.
for ever = for times age-abiding: for aye.
Fuente: Companion Bible Notes, Appendices and Graphics
the whole: Jer 7:32, Jer 19:11-13, Jer 32:36, Eze 37:2
the brook: 2Sa 15:23, 2Ki 23:6, 2Ki 23:12, Joh 18:1, Cedron
unto: 2Ki 11:16, 2Ch 23:15, Neh 3:28
shall be: Eze 45:1-6, Eze 48:35, Joe 3:17, Zec 14:20
it shall: Jer 18:7, Isa 51:22, Eze 37:25, Eze 39:29
Reciprocal: Deu 28:63 – plucked from 1Ki 2:37 – over the Jer 30:18 – the city Dan 11:4 – be plucked Zec 1:16 – and Zec 14:11 – there
Fuente: The Treasury of Scripture Knowledge
Jer 31:40. Valley Is from emeq which Strong defines, A vale (he. broad depression); this has special reference to (he Valley of Hinnom near Jerusalem, This place and the fields nearby had been tbe scene of much destruction in former times. After the return from captivity that whole territory was to be brought into peaceful control by the people of the Lord.
Fuente: Combined Bible Commentary
The whole new, enlarged city would be devoted to Yahweh, and it would never experience invasion or overthrow again. The valley of the dead bodies probably refers to the Hinnom Valley to Jerusalem’s south and west (cf. Jer 7:31). The Kidron Brook lay on Jerusalem’s east side, and the Horse Gate stood at the southeast corner of the city wall and led out to the Kidron Valley. What had formerly been unclean land, full of dead bodies, would be holy to the Lord. The city’s change in character would be even more remarkable than its change in size.
"Since a literal nation must have an actual geographical location in which to reside, it is now revealed that the capital, Jerusalem, will be rebuilt and expanded-yes, the very city that Jeremiah was before long to see destroyed by the Chaldean army." [Note: Feinberg, "Jeremiah," p. 579.]
The description of rebuilt Jerusalem in Nehemiah’s day does not coincide with this picture. Furthermore, the temple that the restoration community rebuilt did not continue to exist (cf. Jer 31:40); the Romans destroyed it in A.D. 70. That this is a description of a heavenly city is unlikely in view of the large amount of detail. Contextual considerations also demand an eschatological rebuilding of the city on the ancient site (cf. chs. 32-33). Ezekiel 40-48 and Zechariah 2, 14 also describe this future (millennial) city.