Verse-by-Verse Bible Commentary
Jeremiah 31:40

Clarke's Commentary

Verse Jeremiah 31:40. 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!"

Bridgeway Bible Commentary

A new city and a new age (31:23-40)

Jeremiah has a vision of Jerusalem as a city of righteousness and Judah as a land of contentment. It is a vision that gives him the satisfaction of a pleasant dream (23-26). God had been responsible for the devastation of their land in the past, but he will also be responsible for its productivity in the future (27-28). The people by then will have learnt the lessons of their captivity. They will no longer blame their forefathers for their misfortunes, but will realize that people are punished for their own sins (29-30).
The people of Israel had been unfaithful to the covenant that God made with them at Sinai, and therefore they never enjoyed the close relation with God that he intended for them. God now promises to make a new covenant (31-32).
God’s new covenant will not be spoiled by people’s imperfections, because it will not depend upon their obedience to a set of laws. God will change people by working within them, by giving them a better knowledge of his will and the inner strength to carry it out. Instead of priests alone being able to approach God, all will know God. People will not need priests as mediators between them and God, because God himself will deal with their sins. He will remove all barriers and bring them into direct fellowship with himself (33-34).

(This new covenant came into being through the death of Jesus Christ. All who have faith in him receive its blessings. For the New Testament development of Jeremiah’s prophecy see Hebrews 8:6-13; Hebrews 9:15; Hebrews 10:12-18; Galatians 3:14,Galatians 3:28-29.)

As surely as God will continue to control the universe, so just as surely will he restore Israel and Judah to their land (35-37). Jerusalem will be rebuilt and possibly extended beyond its former boundaries. Places around the city that were formerly defiled will be purified, so that Jerusalem becomes a city entirely dedicated to God (38-40).

Coffman's Commentaries on the Bible

"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 to the hill of 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 forever."

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" (Galatians 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."J. R. Dummelow's Commentary, p. 473. 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" (1 Corinthians 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."C. F. Keil, Keil-Delitzsch's Old Testament Commentaries (Grand Rapids: Wm. B. Eerdmans Publishing Company), p. 47.

Barnes' Notes on the Whole Bible

The whole valley of the dead bodies - Probably some part of the Valley of Ben-Hinnom. Comparing Zechariah 2:4, the conclusion seems evident that Jeremiah’s words are to be spiritually understood. His city is one that renders holy unto Yahweh what was before unclean. Compare John’s new Jerusalem Revelation 21:27.

Calvin's Commentary on the 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,” (Psalms 87:5)

and further,

“His foundations are on the holy mountains,”

and this ought to be understood of himself. (Psalms 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, (Ezekiel 8:6) and we know that the Temple was called by the prophets the den of robbers, (Jeremiah 7:11) and that the city was also compared to Sodom and Gomorrah. (Isaiah 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^th verse (Jeremiah 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.

Smith's Bible Commentary

This time shall we turn in our Bibles to Jeremiah 31:1-40 .

Now there are those who say that God has cast off Israel as a nation forever, and that all of the blessings, all of the covenants and all of the promises that God made to this nation are now fulfilled in the church. That we have become Israel after the Spirit and being spiritual Israel, God has forsaken the nation itself and is now pouring out all of the blessings that He had promised through His covenant upon the church. Now this teaching creates all kinds of problems as far as your views of eschatology, because immediately it places the church in the Great Tribulation.

Now as we were in the thirtieth chapter of Jeremiah we found out where God speaks of the nation Israel going to be in the Great Tribulation and experiencing that time of Jacob's trouble. But it is our view and strong conviction that the church will not be in the Great Tribulation, inasmuch as the Great Tribulation is the time of God's wrath being poured out upon the church, I mean, upon the world, and the Lord said that we have not been appointed-that is, the church-unto wrath.

So as we get into chapter 31, it is more or less a continuation of chapter 30. For he said,

At the same time ( Jeremiah 31:1 ),

At what time? As you go back to verse Jeremiah 31:24 of chapter 30, he declares, "The fierce anger of the Lord shall not return, until He has done it, and has performed the intents of His heart: in the latter days ye shall consider it" ( Jeremiah 30:24 ). "At that same time," that would be, then, the latter days.

saith the LORD ( Jeremiah 31:1 ),

When God again restores the nation Israel to a place of divine favor and love. "At that same time, saith the Lord."

will I be the God of all the families of Israel, and they shall be my people ( Jeremiah 31:1 ).

Now, in the ninth chapter of Daniel, Daniel was seeking the Lord concerning the repatriation of the Jews back to their land after the seventy years of Babylonian captivity. The whole ninth chapter of Daniel begins with the fact that Daniel had been reading the prophecies of Jeremiah and he discovered by the words of Jeremiah that the time that God had ordained the Babylonian captivity was seventy years. And realizing that these seventy years were about over, Daniel began to pray unto the Lord confessing his sins and the sins of the nation and the righteousness of God and the judgment and in this period of seventy years that they have been in exile in Babylon.

And as Daniel was in prayer, the angel of the Lord came unto him and declared unto him that he was highly blessed and favored of the Lord. And that the Lord had said unto Daniel to give to him wisdom and understanding as regards to the nation Israel and its future. And He said, "Know and understand that from the time the commandment that there are seventy sevens that are determined upon the nation Israel, to finish the transgressions, to make an end of sin, to make reconciliation for iniquity, to complete the prophetic picture, to anoint the most holy One, or the most holy place, and to bring in the everlasting kingdom," seventy sevens. "But know and understand that from the time the commandment goes forth to restore and rebuild Jerusalem unto the coming of the Messiah the prince will be seven sevens and sixty-two sevens, or sixty-nine seven-year periods or 483 years" ( Daniel 9:25 ). And of course, it was 483 years from the time the commandment went forth to restore and rebuild Jerusalem to the coming of Jesus Christ in His triumphant entry. He came 483 years to the day from the commandment went forth to restore and rebuild Jerusalem.

Now that takes care of sixty-nine of the sevens. But we have one seven-year period unaccounted for. He said, "After the Messiah is revealed, He will be cut off without receiving the kingdom or without receiving anything for Himself" ( Daniel 9:26 ) And the Jews will be dispersed, and that is exactly what happened. Christ came at the appointed time, but rather than being anointed, and rather than ushering in at that moment the everlasting kingdom, and rather than completing all of the prophecies, the Messiah was cut off. He did bring reconciliation for our iniquities by His death upon the cross. He has reconciled us to God. And He did make an end of sin. He did finish sin as far as we are concerned, making that reconciliation for us. But the latter three prophecies were not fulfilled and wait a yet future date for fulfillment. The Messiah was cut off. And then He went on to say, "And the prince of the people that shall come will make a covenant with the nation Israel. But in the midst of that seven-year period, he will break the covenant and establish the abomination which causes desolation. And until the end desolation is determined" ( Daniel 9:26 ).

Daniel then went on, told about the seventieth week, but he did make a definite break between the sixty-ninth and the seventieth week. And there has been a definite break. When Jesus was cut off, not for Himself but for the people, and when He was cut off without receiving the kingdom, the Jews were dispersed and have been dispersed into all of the world until in the past generation the Zionist movement as they've gone back and are going back to their homeland and have established as of May 1948 a homeland.

Now Jesus having made reference to Daniel's prophecy in Matthew 24:1-51 in response to the question of the disciples, "What will be the sign of Your coming and the end of the age?" He said, "Now when you see the abomination of desolation that was spoken of by Daniel the prophet standing in the holy place, then flee to the wilderness" ( Matthew 24:15-16 ). What is the abomination of desolation spoken of by Daniel the prophet? Is when the antichrist, this prince of the people that shall come, will come into the temple and stand in that holy place of the temple and creates the abomination of desolation by declaring that he is God, stopping the daily prayers and sacrifices, and demanding that he be worshipped as God. Paul the apostle speaks of this in the second chapter of Thessalonians, how that he will stand in the temple of God declaring himself to be God and demanding to be worshipped as God.

Now Jesus gave this as part of the sign of the end of the age and His coming. And He is talking again to the Jews and He said, "When you see this happen, and let him who reads understand, then flee to the wilderness. Pray that your flight will not be on the Sabbath day or the new moon. Don't bother to go home to get your clothes, just get out of there as quickly as you can" ( Matthew 24:15-20 ). Of course in Revelation, we are told that God will give them wings of the angel to bear them to the wilderness place where they will be nourished for three-and-a-half years. So there is one seven-year period in which God is going to be dealing with the nation Israel once again. Seventy sevens were determined on the nation; sixty-nine of them have been fulfilled. We are still waiting for the seventieth seven to be determined, or that seventieth seven to be fulfilled. It will not be fulfilled until the church is taken out of here.

Right now God's Spirit is resting upon the church and the church is God's instrument upon the earth. But the Lord is going to take His church out and when He does, then He will put His Spirit again upon the nation Israel and He'll begin to deal with them once more nationally. God has not cast off Israel forever. God is going to deal with them yet and they shall yet become the covenant people of God. The seven years that God is dealing with them will be a time, as Jeremiah writes here in the thirtieth chapter, of Jacob's trouble. It's not going to be an easy period. It's going to be very difficult. They are going to be driven from their land once again. And there's going to be another holocaust, unfortunately, as Satan vents his anger against these people who were God's instrument of bringing the Messiah into the world. And through the antichrist will seek to make war against Israel to destroy these people completely. So at the end of that seven-year period, then Jesus will return again and they will receive, recognize and honor Him as their Savior, as their Messiah, as their Lord, and we will be united with them in the kingdom as we serve the Lord.

So, "At that same time, saith the Lord, will I be the God of all the families of Israel and they shall be My people."

Thus saith the LORD, The people which were left of the sword found grace in the wilderness; even Israel, when I went to cause him to rest. The LORD hath appeared of old unto me, saying, Yea, I have loved thee with an everlasting love: therefore with lovingkindness have I drawn thee ( Jeremiah 31:2-3 ).

So God speaks of His love for Israel, an everlasting love. And with lovingkindness He has drawn them.

Again I will build thee, and thou shalt be built, O virgin of Israel: thou shalt again be adorned with thy tabrets, and shalt go forth in the dances of them that make merry. Thou shalt yet plant vines upon the mountains of Samaria ( Jeremiah 31:4-5 ):

Now that's the West Bank. So notwithstanding all of the political hassle that's being made over it, now it's still going to be Israel's. And they're going to plant vines there in Samaria in the West Bank.

the planters shall plant, and shall eat them as common things. For there shall be a day, that the watchmen upon the mount Ephraim shall cry, Arise ye, and let us go up to Zion unto the LORD our God ( Jeremiah 31:5-6 ).

When Christ comes and establishes the kingdom and sits there upon His throne on mount Zion.

For thus saith the LORD; Sing with gladness for Jacob, and shout among the chief of the nations: publish ye, praise ye, and say, O LORD, save thy people, the remnant of Israel. Behold, I will bring them from the north country [Russia], and gather them from the coasts of the earth, and with them the blind and the lame, the woman with child and her that travails with child together: a great company shall return thither. They shall come with weeping, and with supplications will I lead them: I will cause them to walk by the rivers of waters in a straight way, wherein they shall not stumble: for I am a father to Israel, and Ephraim is my firstborn ( Jeremiah 31:7-9 ).

That's an interesting statement for God to declare that Ephraim was His firstborn, because we remember from the story that Manasseh was actually the firstborn. They were twins and Manasseh... or no, they were brothers, Joseph's sons. And Manasseh was the older and yet God said Ephraim is My firstborn. So firstborn does not mean the first to be born as far as a space of time, but it means first in prominence or has the pre-eminence of those that were born. And that causes us to understand other scriptures which are used by the Jehovah Witnesses to try to prove that Jesus is not the Son of God or is not God manifested in the flesh.

Hear the word of the LORD, O ye nations, and declare it in the isles afar off, and say, He that scattered Israel will gather him, and keep him, as a shepherd does his flock ( Jeremiah 31:10 ).

Now this is God's promise. He says, "Proclaim it! I scatter them, but I'm going to gather them again."

For the LORD hath redeemed Jacob, and ransomed him from the hand of him that was stronger than he. Therefore they shall come and sing in the height of Zion, and shall flow together to the goodness of the LORD, there'll be wheat, and wine, and oil, and for the young of the flock and of the herd: and their soul shall be as a watered garden; and they shall not sorrow any more at all ( Jeremiah 31:11-12 ).

That glorious day when they are received again and joined unto God and to His Son Jesus Christ.

Then shall the virgin rejoice in the dance, both young men and old together: for I will turn their mourning into joy, and will comfort them, and make them rejoice from their sorrow. And I will satiate the soul of the priests with fatness, and my people shall be satisfied with my goodness, saith the LORD. Thus saith the LORD; A voice was heard in Ramah, lamentation, and bitter weeping; Rachel weeping for her children and refused to be comforted for her children, because they were not ( Jeremiah 31:13-15 ).

Now Matthew in the New Testament takes this as a prophecy of Herod killing all of the children two years old and under at the time of the birth of Christ, in order that he might destroy the king that was born that the wise men from the east came looking for him. "And Joseph being warned by the angel in a dream to flee to Egypt with the child had left Bethlehem and Herod had ordered all of the children two years and under to be slain in Bethlehem, that," Matthew said, "the prophecy might be fulfilled which declared, 'Rachel weeping for her children and refusing to be comforted because they are not'" ( Matthew 2:13 , Matthew 2:17-18 ). And so he sees that as a prophecy of this period in which Herod ordered the slaying of the children.

Now I would not in reading through this see that this was a prediction of that event. But I accept that it is, because Matthew by the Holy Spirit declares that it is. And the New Testament is really the best commentary we have on the Old Testament. And it is interesting to me in the prophecies concerning Jesus Christ how these things are just sort of hid here and yet those enlightened by the Holy Spirit suddenly see them and they see their fulfillment in the Lord. And just in reading this in its context we are really talking about a yet future event, and yet, by the Holy Spirit Matthew says this was fulfilled and was a prediction of Herod's slaying of the innocent children.

Thus saith the LORD; Refrain thy voice from weeping, and thine eyes from tears: for thy work shall be rewarded, saith the LORD; and they shall come again from the land of the enemy ( Jeremiah 31:16 ).

So God promises the restoration, coming out from the land of the enemy.

And there is hope in thine end, saith the LORD, that thy children shall come again to their own border ( Jeremiah 31:17 ).

So you've got hope. You're going to be coming back again into the borders of the country.

I have surely heard Ephraim bemoaning himself declaring; Thou hast chastised me, and I was chastised, as a bullock unaccustomed to the yoke: turn thou me, and I shall be turned; for thou art the LORD my God. Surely after that I was turned, I repented; and after that I was instructed, I smote upon my thigh: I was ashamed, yea, even confounded, because I did bear the reproach of my youth. Is Ephraim my dear son? is he a pleasant child? for since I spake against him, I do earnestly remember him still: therefore my bowels are troubled for him; I will surely will have mercy upon him, saith the LORD ( Jeremiah 31:18-20 ).

Now listen how God speaks about a wayward son Ephraim. Not as this, "I cast him off forever. I'm through with him. I disinherit him. I disown him." But God did speak of the judgment that was going to come upon him. "I spoke against him, but I earnestly remember him still." And actually, "I inwardly am groaning for him. And I will surely have mercy upon him."

Set thee up waymarks, make thee high heaps: set thine heart toward the highway, even the way which thou wentest: turn again, O virgin of Israel, turn again to these thy cities. How long will you go about, O you backsliding daughter? for the LORD hath created a new thing in the earth, A woman shall compass a man. Thus saith the LORD of hosts, the God of Israel, As yet they shall use this speech in the land of Judah and in the cities thereof, when I shall bring again their captivity; The LORD bless thee, O habitation of justice, and mountain of holiness ( Jeremiah 31:21-23 ).

This will be again declared, "Oh, the Lord bless thee." And He says, "I will use this speech in the land of Judah in the cities thereof, when I shall bring again their captivity, as they declare, 'The Lord bless thee, O habitation of justice, and mountain of holiness.'"

Now, of course, there is also another thing here and that is in this present-day re-gathering into Israel, the use again of the Hebrew language. After they returned from the Babylonian captivity, Hebrew was not the general language in Israel any longer. But they spoke Aramaic and they spoke Greek. But they did not really speak Hebrew. Only the scholars, the scribes and all, spoke Hebrew. All of the children growing up in Babylon in the two generations in Babylon the kids didn't bother to learn the Hebrew language. And so they just were, of course, were in the Babylon schools and playing with their boyfriends and girlfriends and all there in Babylon, and they just picked up the Aramaic and of course that became the language when they returned, the common language. But it is interesting as a part of the modern Zionist movement was when in their return to the land they established again Hebrew as the national language of the land. Everybody learns Hebrew when they go back and they speak Hebrew there. And so they're again using this speech of Hebrew and declaring, "The Lord bless thee," in Hebrew, "O habitation of justice."

And there shall dwell in Judah itself, and in the cities thereof together, husbandmen, shepherds who will be going forth with their flocks. For I have satiated the weary soul, and I have replenished every sorrowful soul. Upon this I awaked, and beheld; and my sleep was sweet unto me. Behold, the days come, saith the LORD, that I will sow the house ( Jeremiah 31:24-27 )

As he thought about this, Jeremiah awoke as God was speaking to him these things, and it was just a beautiful thing to realize God's restoration of the people. He was facing... they were facing, then, their destruction. And yet God took him beyond the dark period of history that was right upon them and out to the end really and the glorious restoration of God's grace and love upon the people.

Behold, the days come, saith the Lord, that I will sow the house of Israel and the house of Judah with the seed of man, and with the seed of beast. And it shall come to pass, that like as I have watched over them, to pluck up, and to break down, and to throw down, and to destroy, and to afflict; so will I watch over them, to build, and to plant, saith the LORD ( Jeremiah 31:27-28 ).

Now if you go back to the first chapter of Jeremiah when God is calling Jeremiah to his prophetic ministry, the Lord said unto Jeremiah, verse Jeremiah 31:10 of chapter 1, "See, I have this day set thee over the nations and over the kingdoms, to root out, and to pull down, and to destroy, and to throw down, to build, and to plant." So he was to prophesy that destruction that was going to come upon these people. And now God declares, "I've watched over them to pluck them up, to break them down, to throw them down, to destroy and to afflict, but I will also watch over them to build and to plant." So God's restoration of His work with the nation Israel.

In those days they shall say no more, The fathers have eaten sour grapes, and the children's teeth are set on edge. But every one shall die for his own iniquity: every man that eateth the sour grape, his teeth shall be on edge ( Jeremiah 31:29-30 ).

Now they had this proverb, and basically the proverb was trying to blame the fathers for all of the calamities instead of accepting responsibility yourself.

When I was a kid it was all the responsibility for the bad things that went on were laid on the kids. We were held responsible for those things that we were doing. When I became an adult then they changed. They said it was all the parents' fault. So I've got sort of got it both directions. Got it when I was a kid, and now I'm getting it when I'm an adult, as they blamed now the adults for all of the problems with the children. They say that personality equals heredity, environment, and time. And the formula that they use is P=HET. Personality equals heredity, environment, and time. And there's quite a discussion now on how much is heredity, how much is environment, and how much making up your personality. But it always seems that there is that endeavor to throw the blame for my faults onto somebody else. Man does not like to take responsibility for his own actions. And if I can blame someone else for what I've done wrong, I'm always looking for a scapegoat. I'm always looking for someone to blame. For you see, I'm so perfect that if these other environmental things weren't around me, I could be a perfect person. But it's all of these annoyances and all that are around me that create this loss of temper and create these dumb things that I do. It's not really my fault. It's the kids have got the TV on too loud in the other room and that's why I dropped the vase and broke it. It wasn't really that I'm just a clumsy oaf; it was their fault, you know. And we're always looking for someone to blame for our own weaknesses or our own failures.

And so this proverb became a very current, popular thing. And so they say, "Well, you know, my teeth are set on edge because my father ate sour grapes. And so my teeth are sharp and on edge, you know." And blaming their fathers for their problems. He said, "That's a proverb they're not going to be using anymore. Every man's going to be responsible for his own action." And in truth, we are each of us when we stand before God, we're responsible for our own actions. We can't say, "Well, my dad was a mess. I couldn't relate to you as a father because my dad was such a horrible father, you know." That won't go. You're going to have to answer to God for what you've done. You are responsible for what you have done.

Now, there have been religious groups that have tried to take responsibility off of you. And they say, "Well, we'll be your shepherd, you know, and we'll be responsible for you." People really gathered after them like everything because we like to escape responsibility for our own actions. People say, "Well, it's the devil that made you do it, you know." Oh, that's great, make him responsible. No, I am responsible for what I do and I'm going to have to answer to God for what I have done. And when I come before God, I can't say, "Well, my dad ate sour grapes. That's why my teeth were on edge." I'll have to just answer to God for what I am, for what I've done, even as you are going to have to answer to God and you can't find a scapegoat. You can't lay the blame on anybody else. Every man will answer for himself.

Behold, the days come, saith the LORD, that I will make a new covenant with the house of Israel, and with the house of Judah: Not according to the covenant that I made with their fathers, in the day that I took them by the hand to bring them out of the land of Egypt; which my covenant they broke, although I was a husband unto them, saith the LORD ( Jeremiah 31:31-32 ):

I'm going to make a new covenant. Not like the covenant that I made.

Now what was the covenant that He made with them? When they came out of Egypt, they came to mount Sinai and there God gave them the law and God said when He gave them the law, "He that doeth these, he that liveth by these things and doeth them shall be My people." So the covenant that God made with them first was a covenant that was predicated upon their obedience to that law. Now they broke that covenant, God said. They didn't obey the law. God gave to them the Ten Commandments; they broke them. They did not keep them. So God said, "I'm going to make a new covenant with them. In that day I'll make a new covenant. Not like the old covenant that was predicated upon their obedience and their faithfulness to obey the law. And I will be their God and they will be My people, and so forth, if they live by these things and do these things."

But what is the new covenant?

But this shall be the covenant that I will make with the house of Israel; After those days, saith the LORD, I will put my law in their inward parts, and write it in their hearts; and will be their God, and they shall be my people ( Jeremiah 31:33 ).

That is, I will give them a change of attitude within. I will give them a change of heart. It will not be an outward law that is forcing me obedience, but now it is a new covenant where God writes His law in my heart by creating in me a new nature. Now that's, of course, exactly what God has done for us. That's what Christianity is all about. Jesus said, "You've got to be born again. You were born of the flesh, but you've got to be born of the Spirit. That which is born of the flesh is flesh; that which is born of the Spirit is Spirit. Don't marvel that I say you've got to be born again" ( John 3:3 , John 3:6-7 ). You need to have this new nature. And when you have this new nature, God then writes His law in your heart. You have a whole new desire, a whole new... You have such a change. It's from within and the desire for the things of the Lord as He writes His law upon my heart. And this new covenant that God has established with us through Jesus Christ, it's the same thing-the change of nature. Born again by the Spirit, a new nature after Christ Jesus.

And it is so important that we be born again, because we cannot keep that first covenant that God established. The law, we've all broken it. We all have sinned and come short of the glory of God. So God has established this new covenant. The old covenant was established upon man's faithfulness to obey the law. The new covenant is established upon God's faithfulness to justify us by our faith in Jesus Christ. The old covenant failed because it was predicated upon man. The new covenant will stand because it is predicated upon God's work.

And so we have this new covenant that God has established with us and also will establish with the house of Israel in that day. They are still trying to relate to God under the old covenant, but not completely. They no longer have any sacrifice, which was required of God to put away their sins. And so they're still seeking to relate to God outside of the covenant through Jesus Christ whereby our sins are taken away.

And they shall teach no more every man his neighbor, and every man his brother, saying, Know the LORD: for they shall all know me, from the least of them unto the greatest of them, saith the LORD: for I will forgive their iniquity, and I will remember their sin no more ( Jeremiah 31:34 ).

What a glorious covenant. God having forgiven our iniquities, not remembering our sins.

Thus saith the LORD, which giveth the sun for a light by day, and the ordinances of the moon and of the stars for a light by night, which divides the sea when the waves thereof roar; The LORD of hosts is his name: If those ordinances depart from before me, saith the LORD, then the seed of Israel also shall cease from being a nation before me for ever ( Jeremiah 31:35-36 ).

If you will stop the day and the night, the ordinances of the moon and the stars and all, then Israel will cease from being a nation before the Lord.

Thus saith the LORD; If heaven above can be measured, and the foundations of the earth searched out beneath, I will also cast off all the seed of Israel for all that they have done, saith the LORD. Behold, the days come, saith the LORD, that the city shall be built to the LORD from the tower of Hananeel even to the gate of the corner. And the measuring line shall yet go forth over against it upon the hill Gareb, and shall encircle it to Goath. 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 ( Jeremiah 31:37-40 ).

It is interesting these hills and so forth that are described here as being a part of the city of Jerusalem are indeed all within the city of Jerusalem today. The city has been expanded out to these areas that are referred to here in Jeremiah.

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Dr. Constable's Expository Notes

The new Jerusalem 31:38-40

Dr. Constable's Expository Notes

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. Jeremiah 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. Jeremiah 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.

Gill's Exposition of 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 2 Kings 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 Zechariah 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.

Henry's Complete Commentary on the Bible

      35 Thus saith the LORD, which giveth the sun for a light by day, and the ordinances of the moon and of the stars for a light by night, which divideth the sea when the waves thereof roar; The LORD of hosts is his name:   36 If those ordinances depart from before me, saith the LORD, then the seed of Israel also shall cease from being a nation before me for ever.   37 Thus saith the LORD; If heaven above can be measured, and the foundations of the earth searched out beneath, I will also cast off all the seed of Israel for all that they have done, saith the LORD.   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.   39 And the measuring line shall yet go forth over against it upon the hill Gareb, and shall compass about to Goath.   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.

      Glorious things have been spoken in the Jeremiah 31:1-34 concerning the gospel church, which that epocha of the Jewish church that was to commence at the return from captivity would at length terminate in, and which all those promises were to have their full accomplishment in. But may we depend upon these promises? Yes, we have here a ratification of them, and the utmost assurance imaginable given of the perpetuity of the blessings contained in them. The great thing here secured to us is that while the world stands God will have a church in it, which, though sometimes it may be brought very low, shall yet be raised again, and its interests re-established; it is built upon a rock, and the gates of hell shall not prevail against it. Now here are two things offered for the confirmation of our faith in this matter--the building of the world and the rebuilding of Jerusalem.

      I. The building of the world, and the firmness and lastingness of that building, are evidences of the power and faithfulness of that God who has undertaken the establishment of his church. He that built all things at first is God (Hebrews 3:4), and the same is he that makes all things now. The constancy of the glories of the kingdom of nature may encourage us to depend upon the divine promise for the continuance of the glories of the kingdom of grace, for this is as the waters of Noah,Isaiah 54:9. Let us observe here,

      1. The glories of the kingdom of nature, and infer thence how happy those are that have this God, the God of nature, to be their God for ever and ever. Take notice, (1.) Of the steady and regular motion of the heavenly bodies, which God is the first mover and supreme director of: He gives the sun for a light by day (Jeremiah 31:35; Jeremiah 31:35), not only made it at first to be so, but still gives it to be so; for the light and heat, and all the influences of the sun, continually depend upon its great Creator. He gives the ordinances of the moon and stars for a light by night; their motions are called ordinances both because they are regular and by rule and because they are determined and under rule. See Job 38:31-33. (2.) Take notice of the government of the sea, and the check that is given to its proud billows: The Lord of hosts divides the sea, or (as some read it) settles the sea, when the waves thereof roar (divide et impera--divide and rule); when it is most tossed God keeps it within compass (Jeremiah 5:22), and soon quiets it and makes it calm again. The power of God is to be magnified by us, not only in maintaining the regular motions of the heavens, but in controlling the irregular motions of the seas. (3.) Take notice of the vastness of the heavens and the unmeasurable extent of the firmament; he must needs be a great God who manages such a great world as this is; the heavens above cannot be measured (Jeremiah 31:37; Jeremiah 31:37), and yet God fills them. (4.) Take notice of the mysteriousness even of that part of the creation in which our lot is cast and which we are most conversant with. The foundations of the earth cannot be searched out beneath, for the Creator hangs the earth upon nothing (Job 26:7), and we know not how the foundations thereof are fastened,Job 38:6. (5.) Take notice of the immovable stedfastness of all these (Jeremiah 31:36; Jeremiah 31:36): These ordinances cannot depart from before God; he has all the hosts of heaven and earth continually under his eye and all the motions of both; he has established them, and they abide, abide according to his ordinance, for all are his servants,Psalms 119:90; Psalms 119:91. The heavens are often clouded, and the sun and moon often eclipsed, the earth may quake and the sea be tossed, but they all keep their place, are moved, but not removed. Herein we must acknowledge the power, goodness, and faithfulness of the Creator.

      2. The securities of the kingdom of grace inferred hence: we may be confident of this very thing that the seed of Israel shall not cease from being a nation, for the spiritual Israel, the gospel church, shall be a holy nation, a peculiar people,1 Peter 2:9. When Israel according to the flesh is no longer a nation the children of the promise are counted for the seed (Romans 9:8) and God will not cast off all the seed of Israel, no, not for all that they have done, though they have done very wickedly, Jeremiah 31:37; Jeremiah 31:37. He justly might cast them off, but he will not. Though he cast them out from their land, and cast them down for a time, yet he will not cast them off. Some of them he casts off, but not all; to this the apostle seems to refer (Romans 11:1), Hath God cast away his people? God forbid that we should think so! For (Jeremiah 31:5; Jeremiah 31:5) at this time there is a remnant, enough to save the credit of the promise that God will not cast off all the seed of Israel, though many among them throw away themselves by unbelief. Now we may be assisted in the belief of this by considering, (1.) That the God that has undertaken the preservation of the church is a God of almighty power, who upholds all things by his almighty word. Our help stands in his name who made heaven and earth, and therefore can do any thing. (2.) That God would not take all this care of the world but that he designs to have some glory to himself out of it; and how shall he have it but by securing to himself a church in it, a people that shall be to him for a name and a praise? (3.) That if the order of the creation therefore continues firm because it was well-fixed at first, and is not altered because it needs no alteration, the method of grace shall for the same reason continue invariable, as it was a first well settled. (4.) That he who has promised to preserve a church for himself has approved himself faithful to the word which he has spoken concerning the stability of the world. He that is true to his covenant with Noah and his sons, because he established it for an everlasting covenant (Genesis 9:9; Genesis 9:16), will not, we may be sure, be false to his covenant with Abraham and his seed, his spiritual seed, for that also is an everlasting covenant. Even that which they have done amiss, though they have done much, shall not prevail to defeat the gracious intentions of the covenant. See Psalms 89:30, c.

      II. The rebuilding of Jerusalem which was now in ruins, and the enlargement and establishment of that, shall be an earnest of these great things that God will do for the gospel church, the heavenly Jerusalem,Jeremiah 31:38-40; Jeremiah 31:38-40. The days will come, though they may be long in coming, when, 1. Jerusalem shall be entirely built again, as large as ever it was; the dimensions are here exactly described by the places through which the circumference passed, and no doubt the wall which Nehemiah built, and which, the more punctually to fulfil the prophecy, began about the tower of Hananeel, here mentioned (Nehemiah 3:1), enclosed as much ground as is here intended, though we cannot certainly determine the places here called the gate of the corner, the hill Gareb, c. 2. When built it shall be consecrated to God and to his service. It shall be built to the Lord (Jeremiah 31:38; Jeremiah 31:38), and even the suburbs and fields adjacent shall be holy unto the Lord. It shall not be polluted with idols as formerly, but God shall be praised and honoured there; the whole city shall be as it were one temple, one holy place, as the new Jerusalem is, which therefore has no temple, because it is all temple. 3. Being thus built by virtue of the promise of God, it shall not be plucked up, nor thrown down, any more for ever; that is, it shall continue very long, the time of the new city from the return to its last destruction being fully as long as that of the old from David to the captivity. But this promise was to have its full accomplishment in the gospel church, which, as it is the spiritual Israel, and therefore God will not cast it off, so it is the holy city, and therefore all the powers of men shall not pluck it up, nor throw it down. It may lie waste for a time, as Jerusalem did, but shall recover itself, shall weather the storm and gain its point, and the gates of hell shall not prevail against it.