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Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Jeremiah 31:35–40. His three-level outline is real structure in the source text, so it is rendered as structure.
Glorious things have been spoken in the foregoing verses 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 (Heb 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, Isa 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 (Jer 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 (Jer 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 (Jer 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 (Jer 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, Psa 119:90, Psa 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, Pe1 2:9. When Israel according to the flesh is no longer a nation the children of the promise are counted for the seed (Rom 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, Jer 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 (Rom 11:1), Hath God cast away his people? God forbid that we should think so! For (Jer 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 (Gen 9:9, Gen 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 Psa 89:30, etc.
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, Jer 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 (Neh 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, etc.
2.When built it shall be consecrated to God and to his service. It shall be built to the Lord (Jer 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.
Historical interpretation
Historical Reception
4 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
(Verse 38) . Behold, the days are coming, says the Lord, when the city will be rebuilt for the Lord, from the tower of Ananeel (also known as Anamehel) to the corner gate. And the measuring line will extend beyond it, to the hill of Gareb, and will encompass Goatha (or according to the Septuagint, with chosen stones). And the entire valley of ruins (for which Theodotius placed the Hebrew word Phagarim, and ashes, and all Asaremoth, which we better read as Asademoth, for which Aquila interpreted as suburban) will extend to the Kidron Valley, to the corner of the Eastern Horse Gate. The holy place of the Lord will not be rooted up or destroyed forever. Those who receive the kingdom of Christ in the land of Judea, namely the Jews and our Judaizers, try to show the tower of Ananeel and the gate of the corner, and the hill of Gareb, and Goatha, and the valley of Phagarim, and all Asademoth, and the Cedron torrent, and the place of the corner gate of the east horses: and there they say that the sanctuary of the Lord, that is, the temple, is to be built, and will remain forever. Because they cannot show this accomplishment after the captivity during the times of Zorobabel and Ezra, they move on to the times of Christ, whom they say will come at the end of the world, so that he may descend upon Jerusalem adorned with gold and jewels, according to the Book of Revelation, and be built around this land, that is, from that place to this place, in a circuit (Rev. 21). And they take this ring of theirs, because it is situated by the tower of Anathoth, which is now called Jeremiah, three miles separated from Jerusalem, all the way to the Brook of Kidron, which is written in the Gospel (John 18), and is in the valley of Jehoshaphat, where there was a garden, in which Judas the betrayer handed over the Savior, the foundations of the city are laid. We are about to read, they say, that Anameel, the cousin of Sallum, was the son of Jeremiah, who bought the field, and this is the tower of Ananeel, ignorant of the Hebrew truth. For here it is written according to the Hebrew text, from the tower of Ananeel (which means 'grace of God') through Nun, namely the middle letter. There it says: 'Behold, Anameel (which means 'grace of God') the son of Sallum, your cousin, will come to you, through the middle letter Mem.' Therefore, invoking the Lord and Savior, who has the key of David, who opens and no one can shut, who shuts and no one can open; who also opened the sealed book of Isaiah and all the prophets (Isaiah 22); and the twenty-four elders who held harps worshiped (Revelation 3), indicating that only He can reveal the divine mysteries, let us approach the building of the city to which the prophetic word is directed: 'Glorious things are said of you, O city of God' (Psalm 87:3); and 'The streams of the river make glad the city of God' (Psalm 46:4). So the Church is built from the tower of obedience, or grace, and the gifts of God (for this is what Ananeel interprets), up to the gate of the corner, which may seem to have a lofty beginning, as long as we continue in this flesh, we cannot possess the straight line of truth: but we stand in the corner and with broken lines, and go out beyond the measuring line against it, that is, the gate of the corner, over the hill Gareb, which in our language is translated either as sojourning or scabies, to teach us to be strangers and foreigners, and not to easily consent to itching ears and the novelty of the worst dogmas. And Goatha will go around, he says, for which they were interpreted as seventy by a circuit, with chosen stones that roll upon the face of the earth, and are bound with a corner stone, as the apostle Peter says: And you yourselves are built up as living stones into a spiritual house, a holy priesthood, offering spiritual sacrifices and acceptable to God through Jesus Christ (1 Peter 2:5). And she will go around, he says, all the valley of Phagarim, which is interpreted as ruins; and ashes, understood, so that although we may seem to be without inhabitants: nevertheless, let us always fear ruins and consider ashes; and in repentance let us say with David: For I have eaten ashes as bread, and mixed my drink with weeping (Psalm 102:10). And it is said to those who lie down: Does one not rise again who falls? says the Lord (Jeremiah VIII, 4). And he says that the whole place, which we translate as the region of death, is divided into two words; Sade (), which means region, and Moth (), which translates as death: for which Aquila translates as suburbs, or fields, and rural areas. The region of death is the region of sins; and the suburbs are the region of pleasures, which goes up to the Brook Kidron, where the Lord was handed over, who is interpreted as darkness (John XVIII). See how many places the Church has, and how that Apostolic saying is fulfilled: That it may be without stain or wrinkle (Ephes. V, 27), and be preserved in the future and in the heavenly realms. You hear of corners, you hear of decay, you hear of ruins and ashes, and the region of death, and darkness, and you boast of your power and sinlessness. Finally, it follows: even up to the corner of the gate. And this corner, so that no true justice, no certain victory, may be shown in this world. Even though it is the eastern corner of the gate from which the light comes out, it is nevertheless called the horses: to teach us that we need to run and compete, and finally deserve to hear with the Lord: You have ascended on high, you have led captivity captive: you have received gifts for men; yea, for the rebellious also, that the LORD God might dwell among them (Psalm 68:18). In the Eastern gate, in the gate of the chariots, is the sanctification of the Lord. And then we may consider ourselves perfect, when we say to the Lord: The chariot of God is ten thousand times ten thousand: the Lord is among them, as in Sinai in the holy place (Psalm 68:17). Such a building, which is built upon the foundation of Christ, of which the Apostle speaks: 'As a wise architect, I have laid the foundation' (I Cor. III, 10), will never be destroyed, but will remain forever. The obscure and difficult matters must be discussed in more detail, so that we may quickly go through the obvious ones.
Then it continues, “to the corner gate.” It is made a corner lest any true justice or any certain victory be thought demonstrable in this world. And the corner gate itself, though it may be “in the east,” whence the light originates, is nevertheless called “horse gate,” this to teach us that we need to ride and to fight, so that we may deserve to hear with the Lord, “You mounted your horses and the salvation of your chariot.” The sanctification of the Lord is placed in the eastern gate, the gate of chariots, that we may be deemed perfect when we say to the Lord, “The chariot of God is tens of thousands of joyful people, for the Lord is among them.” In this way, the building that is established on the foundation of Christ, about which the apostle also said, “as a wise architect, I laid a foundation,” will never be destroyed but will remain forever.
Those who accept the reign of the Messiah for one thousand years in the land of Judea—clearly the Jews and our Judaizers—strive to claim and to demonstrate that the sanctuary of the Lord, that is, the temple, must be maintained forever in one location, specifically that of the tower of Hananel and the corner gate and the hill Gareb and Goah and the entire valley of corpses and ashes and the river Kidron and the corner of the eastern Gate of Horses. Because they are unable to show that it was completed after their captivity in the times of Zerubbabel and Ezra, they pass to the times of the Messiah, whom they say is coming at the consummation of the world, so that a golden and bejeweled Jerusalem can descend, according to the Apocalypse of John, and be built within this space of land, that is, beginning at one place and ending at another. And they receive this whiff of a suspicion that the foundation of the city is to be laid from the tower at Anathoth, which today is called Jeremiah’s and is separated from Jerusalem by three thousand [sic], to the river Kidron, where there is a garden in which Judas the traitor betrayed the Savior, as written in the Gospel.“We are about to read in what follows,” they say, “that Hanamel the son of Shallum was Jeremiah’s uncle and that Jeremiah bought Hanamel’s field and that this is the tower of Hanamel.” Yet, they did not know the truth of the Hebrew, for this is what is written: “from the tower of Hananel,” with an n clearly as the fifth letter, whereas the name in the other phrase has an m as the fifth letter: “Behold, Hanamel, son of Shallum, your uncle, will come to you.”
Invoking the Lord and Savior “who has the key of David, who opens and no one closes, who closes and no one opens,” … let us approach the edifice of the city to which the prophetic words were directed: “Glorious things are said of you, O city of God,” and “the river’s flow delights the City of God.” Thus, the church is built from the tower “of obedience” or “grace” or “the gifts of God”—for this is what Hananel means—to the corner gate. Even though the church may appear to have a sublime beginning, we are unable to possess the straight line of truth as long as we are in the flesh, but we stand on a corner with broken lines, where the measuring line goes out beyond the corner gate to the hill Gareb, which, in our language, is translated either “sojourn” or “itch,” to teach us that we are foreigners and wanderers with ears itching to provide easy agreement to the worst of new doctrines.And “it will go around Goah,” it says, which the Septuagint translates as “a circuit around chosen stones,” who wish to be on the face of the earth and are bound together by the cornerstone, with the apostle Peter saying, “like living stones, be built into a spiritual house, a holy priesthood, offering spiritual sacrifices that are acceptable to God through Jesus Christ.” It continues, “And it goes around the entire valley of Phagarim,” which means “ruins” and “ashes,” so that even though we appear to be in the hills, we may always yet fear the ruins and consider the ashes and say penance with David: “I ate ashes like bread and mixed tears into my drink.” Hence, to the sleeping it is said, “Is it not true that one who falls rises again, says the Lord?” It also says “the entire Sademoth,” which we translate as the “region of death,” from sade, which means “region,” and moth, which means “death.” But Aquila translates it “suburban,” or “field” and “country.” But the “region of death” is the region of sinners and “suburban” the region of pleasures, which continues all the way to the river Kidron, where the Lord was betrayed, which is translated “darkness.” See how many places the church has and how the apostolic word that it is to be “without spot or wrinkle” is reserved for the future in heaven. You heard about the corner, you heard about the itchy ears, you heard about the ruins and the ashes and the region of death and the darkness, and still you glory in your virtue and your sinlessness!
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Summary
Jeremiah 31:38 is a profound prophetic declaration within the "Book of Comfort" (Jeremiah 30-33), foretelling the complete and divinely orchestrated restoration of Jerusalem. It announces a future era when the city, once devastated by judgment, will be meticulously rebuilt and rededicated to the LORD, its boundaries fully re-established from the Tower of Hananeel unto the Gate of the Corner, signifying a comprehensive renewal under God's sovereign hand and an enduring testament to His covenant faithfulness.
Context
Literary Context
Jeremiah 31:38 is situated within the "Book of Comfort" (Jeremiah 30-33), a pivotal section of the prophet's message that shifts dramatically from pronouncements of judgment and impending exile to glorious promises of restoration and renewal for both Israel and Judah. This particular verse follows the monumental declaration of the New Covenant in Jeremiah 31:31-34, which outlines a spiritual transformation where God's law will be written on hearts, and all will know Him. The physical rebuilding of Jerusalem, as described in verse 38, therefore serves as a tangible manifestation and concrete sign of this deeper spiritual renewal and the re-establishment of God's covenant relationship with His people. It underscores that God's promises encompass both spiritual and physical dimensions of restoration, emphasizing that the future spiritual reality will have a corresponding physical expression.
Historical & Cultural Context
At the time of Jeremiah's prophecy, Jerusalem faced imminent destruction by the Babylonians, an event that would lead to the Babylonian exile (586 BCE). The city's walls, gates, and structures would be razed, and its inhabitants deported. This prophecy, therefore, speaks into a context of profound national trauma, loss, and apparent abandonment. Culturally, the city of Jerusalem was not merely a physical location but the spiritual and political heart of the nation, the dwelling place of God's temple. Its destruction was a theological catastrophe, implying God's withdrawal and the breaking of the covenant. The promise of its rebuilding, particularly with specific landmarks, would have resonated deeply as a sign of God's return, His continued presence, and the re-establishment of a secure, blessed future for His people in their homeland, a future that defied the present despair and offered a vision of hope beyond the immediate judgment.
Key Themes
This verse powerfully contributes to several overarching themes within Jeremiah and the broader prophetic literature. Foremost is the theme of Divine Promise and Faithfulness, asserting God's unwavering commitment to His covenant despite Israel's unfaithfulness and subsequent judgment. The rebuilding of the city, "to the LORD," emphasizes Sacred Restoration and Rededication, indicating that the renewed Jerusalem will exist for God's glory and purposes, contrasting with its previous defilement. This also highlights Comprehensive Renewal, as the mention of specific boundaries (from the Tower of Hananeel to the Corner Gate) signifies a complete and extensive reconstruction, not merely a partial repair. This echoes prophecies of God rebuilding ruined cities, as seen in Ezekiel 36:33-36. Finally, the repeated phrase "saith the LORD" underscores God's Sovereignty and Initiative, affirming that this future is solely dependent on His power and will, not on human ability or merit.
Exposition and Analysis
Key Word Analysis
A primitive root; to build (literally and figuratively); (begin to) build(-er), obtain children, make, repair, set (up), [idiom] surely. In the context of Jeremiah 31:38, this word emphasizes a complete and deliberate act of creation and establishment by God. It signifies not merely a repair of existing structures but a foundational rebuilding, implying permanence and divine purpose for the city. This act of building is a divine initiative, ensuring the city's future stability and its dedication to God.
From חָנַן and אֵל; God has favored; Chananel, probably an Israelite, from whom a tower of Jerusalem was named; Hananeel. This proper noun refers to a specific tower in Jerusalem, likely located on its northern side, a strategic point. Its inclusion here, along with the "gate of the corner," forms a merism. The name itself, "God has favored," subtly reinforces the theological message of the verse: the rebuilding of Jerusalem is a direct result of God's favor and grace upon His people, despite their past failures and the judgment they endured.
Feminine of פֵּן; an angle; by implication, a pinnacle; figuratively, a chieftain; bulwark, chief, corner, stay, tower. This feminine noun denotes an angle or a crucial point. In the context of a city gate, the "gate of the corner" would mark a significant boundary point, likely on the western side of the city. Its mention alongside the Tower of Hananeel (north) emphasizes the full circumference of the rebuilt city. The "corner" also implies a foundation or a crucial point, suggesting the stability, integrity, and comprehensive nature of the new Jerusalem.
Verse Breakdown
"Behold, the days come, saith the LORD,"
This opening phrase is a classic prophetic formula, signaling a divinely revealed future event that is certain to occur. "Behold" (הִנֵּה, hinnēh) draws immediate attention to the pronouncement, while "the days come" emphasizes the inevitability and appointed timing of God's plan. The authoritative declaration "saith the LORD" (נְאֻם יְהוָה, nᵉʼum Yᵉhôvâh) underscores that this is not a human speculation or wishful thinking but a direct, sovereign word from Yahweh, the covenant God of Israel, guaranteeing its fulfillment by His power and will.
"that the city shall be built to the LORD"
This is the central promise of the verse. "The city" refers unequivocally to Jerusalem, which was destined for destruction and exile. The verb "shall be built" (תִּבָּנְתָה, tibbānətâ) is in the niphal stem, indicating that the building will be accomplished by an external agent – God Himself, or by humans empowered by Him. The crucial phrase "to the LORD" (לַיהוָה, la-YHWH) signifies more than mere physical reconstruction; it denotes dedication, purpose, and ownership. The rebuilt city will not be for human pride or idolatry, but for God's glory, His purposes, and as a place where His presence dwells and His will is honored.
"from the tower of Hananeel unto the gate of the corner."
This specifies the geographical extent of the rebuilding, employing a literary device known as merism. The Tower of Hananeel was likely on the northern wall of Jerusalem, and the Gate of the Corner (or Corner Gate) was probably on the western side, or possibly another prominent point defining the city's perimeter. By naming these two distinct points, the prophecy indicates a complete and comprehensive reconstruction of the entire city, from one recognizable boundary to another, leaving no part untouched or unrestored. It assures a full and secure re-establishment of Jerusalem's physical integrity, symbolizing the totality of God's restorative work.
Literary Devices
Jeremiah 31:38 masterfully employs several literary devices to convey its powerful message of hope and restoration. The most prominent is Prophecy, as the verse declares a future event with divine certainty, marked by the authoritative phrase "saith the LORD." This prophetic utterance serves to inspire hope and assurance in a people facing imminent devastation and exile. The use of specific geographical markers, "the tower of Hananeel unto the gate of the corner," is a clear example of Merism. By naming two extreme points of the city's perimeter, the text signifies the entirety of Jerusalem's boundaries, implying a complete and thorough rebuilding of the entire city, not just a partial repair. This detail also functions as Symbolism, where the physical rebuilding of the city symbolizes the comprehensive spiritual and national restoration of Israel and Judah. The city, as the heart of the nation and the dwelling place of God, represents the people's renewed covenant relationship and their secure future under divine favor.
Theological and Thematic Connections
Jeremiah 31:38 stands as a powerful testament to God's unwavering faithfulness and His commitment to the restoration of His covenant people. Following the profound declaration of the New Covenant, this verse articulates the tangible, physical manifestation of that spiritual renewal. It emphasizes that God's redemptive plan is holistic, encompassing both the inner transformation of hearts and the outer rebuilding of communities and structures. The promise of Jerusalem being "built to the LORD" signifies not just a return to a former state, but a sanctified future where the city's very existence and purpose are consecrated to God, reflecting His glory and righteous reign. This theological truth assures believers that even in the face of utter desolation, God's ultimate intention is always restoration, renewal, and the establishment of His kingdom purposes, demonstrating His sovereign power to bring life out of ruin.
Reflection and Application
Jeremiah 31:38 offers profound encouragement for believers navigating seasons of brokenness, loss, or despair. Just as God promised to rebuild Jerusalem from its ashes, He remains faithful to restore and renew lives, relationships, and even long-cherished dreams that seem utterly ruined. This verse reminds us that our hope is not in human effort or the strength of our own plans, but in the sovereign, redemptive power of God, who declares, "Behold, the days come." It invites us to trust that even when circumstances appear bleak, God is at work, orchestrating a future of restoration that is "built to the LORD," meaning it is for His glory, according to His perfect design, and for His purposes. We are called to participate in this divine work, recognizing that God often uses His people as instruments in His rebuilding projects, both physically and spiritually, always with an eternal perspective that looks beyond present difficulties to His promised future.
Questions for Reflection
FAQ
What is the "Book of Comfort" in Jeremiah?
The "Book of Comfort" refers to the section of Jeremiah spanning chapters 30-33. It marks a significant shift in Jeremiah's prophecy from pronouncements of judgment and impending exile to glorious messages of hope, restoration, and renewal for both the northern kingdom of Israel and the southern kingdom of Judah. This section contains some of the most encouraging promises in the Old Testament, including the famous prophecy of the New Covenant, emphasizing God's unwavering faithfulness to His covenant people despite their disobedience and the subsequent discipline. It assures them of a future marked by divine grace, spiritual transformation, and physical return to their land.
What is the significance of the phrase "built to the LORD"?
The phrase "built to the LORD" (Hebrew: bânâh la-YHWH) is highly significant. It implies far more than mere physical reconstruction. While Jerusalem was indeed to be rebuilt after its destruction, the addition of "to the LORD" indicates that the city's restoration would be for God's glory, according to His divine design, and for His sacred purposes. It signifies a rededication and consecration of the city, contrasting sharply with its previous state of ruin and defilement, which was a consequence of the people's sin. This phrase emphasizes divine ownership and a return to holiness, marking the rebuilt Jerusalem as a place where God's presence would dwell, and His covenant would be honored, just as the temple was built to the LORD. It speaks to the city's restored purpose as a center of true worship and a testament to God's faithfulness.
Why does Jeremiah 31:38 mention specific landmarks like the "tower of Hananeel" and the "gate of the corner"?
The mention of specific landmarks like the "tower of Hananeel" and the "gate of the corner" serves a crucial purpose in the prophecy. These were well-known points defining the boundaries of Jerusalem, with the Tower of Hananeel likely on the north and the Corner Gate on the west or another prominent point. By specifying these two distinct points, the prophecy employs a literary device called merism, where two extremes represent the whole. This assures the audience that the rebuilding would be complete and comprehensive, encompassing the entire city, from one recognizable boundary to another, leaving no part untouched. It provides a concrete, tangible image of the full extent of God's promised restoration, signaling that the city would be fully re-established and secure, as also prophesied in Zechariah 14:10. It grounds the spiritual promise in a physical reality that the original hearers could grasp.
Christ-Centered Fulfillment
Jeremiah 31:38, with its promise of Jerusalem being "built to the LORD," finds its ultimate and most profound fulfillment in Jesus Christ and the new covenant community, the Church. While there was a historical rebuilding of Jerusalem after the exile, the spiritual and eternal dimensions of this prophecy point to a greater reality. Jesus Himself declared, "Destroy this temple, and in three days I will raise it up," referring to the temple of his body. He is the ultimate builder, not of physical stones, but of a spiritual house, the Church, composed of living stones (1 Peter 2:5). Through His atoning work and resurrection, Christ establishes a new Jerusalem, a heavenly city (Hebrews 12:22) and a new creation where God's presence dwells not in a physical temple but within His people (2 Corinthians 6:16). The boundaries "from the tower of Hananeel unto the gate of the corner" can be seen as foreshadowing the universal and comprehensive scope of the Church, extending to the ends of the earth as believers from every tribe and nation are built together into a dwelling place for God by the Spirit (Ephesians 2:20-22). Thus, the prophetic vision of a city "built to the LORD" is realized in Christ, who perfectly embodies and establishes God's kingdom, making His people a holy dwelling for Him, eternally secure and consecrated to His glory.