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Commentary on Jeremiah 31 verses 35–40
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.
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 31:40 concludes a magnificent prophecy of future restoration for Israel and Judah, painting a vivid picture of Jerusalem's ultimate sanctification and enduring permanence in the Messianic age. This verse declares that even the most defiled and desolate areas surrounding the city, historically associated with death and idolatry, will be consecrated to the Lord, never again to be destroyed or uprooted. It serves as a powerful testament to God's unwavering faithfulness, His radical purifying power, and the eternal security of His covenant promises, culminating the vision of a renewed Jerusalem under the New Covenant.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Jeremiah 31:40 employs several potent Literary Devices to convey its message of ultimate restoration. Symbolism is paramount, as the "valley of the dead bodies, and of the ashes" and the "brook of Kidron" are not merely geographical locations but powerful symbols of defilement, death, and idolatry. Their transformation into "holy unto the LORD" symbolizes the radical and comprehensive nature of God's spiritual cleansing and renewal, signifying that His holiness will permeate even the most impure spaces. The phrase "not be plucked up, nor thrown down any more for ever" utilizes Repetition and Hyperbole to emphasize the absolute and eternal permanence of the restored Jerusalem. The double negative ("not be plucked up, nor thrown down") creates a powerful rhetorical effect, underscoring the inviolability of the city and the finality of God's redemptive work. Furthermore, there is a strong Contrast between the historical defilement of these areas and their future consecrated status, highlighting the transformative power of God's holiness. This dramatic shift from impurity to purity, from destruction to eternal security, serves to magnify the divine promise and the comprehensive scope of God's restoration.
THEOLOGICAL AND THEMATIC CONNECTIONS
Jeremiah 31:40 provides a profound theological statement about God's ultimate redemptive purpose, extending the scope of His holiness and permanence to the very physical landscape. It signifies that God's restoration is not partial but comprehensive, reaching into the most defiled and desolate places to bring about complete sanctification. This vision transcends a mere physical rebuilding of Jerusalem; it points to a new creation where all traces of sin, death, and impurity are eradicated, and God's presence fully permeates His dwelling place. It underscores the unshakeable nature of God's covenant promises, assuring His people of an eternal future of security and holiness in His presence, a stark contrast to the cycles of destruction and exile that characterized their past. This prophecy resonates with the ultimate eschatological hope for a new heavens and new earth where righteousness dwells, a place entirely consecrated to God.
REFLECTION AND APPLICATION
Jeremiah 31:40 offers a powerful message of hope and transformation for believers today. Just as God promises to cleanse and sanctify the most defiled physical spaces around Jerusalem, He possesses infinite power to cleanse and transform the most defiled hearts and lives. No past sin, no present struggle, and no personal brokenness is beyond His redemptive reach. This verse reminds us that God's commitment to His people and His promises are eternal and unshakeable; what He declares, He will accomplish, "for ever." This assurance should instill in us a deep sense of security and peace, knowing that our ultimate hope is not in fleeting earthly circumstances but in the steadfastness of our sovereign God. It calls us to live in light of this glorious future, striving for holiness in our present lives, confident that God is continually at work, purifying us and preparing us for an eternal dwelling with Him where all things are made new and holy, reflecting His perfect character.
Questions for Reflection
FAQ
What is the significance of the specific locations mentioned in Jeremiah 31:40?
Answer: The locations—the "valley of the dead bodies, and of the ashes" (likely the Valley of Hinnom/Gehenna) and the "brook of Kidron"—were historically places of deep defilement and impurity outside Jerusalem. The Valley of Hinnom was associated with child sacrifice and later became a refuse dump, symbolizing judgment and uncleanness (see 2 Kings 23:10). The Kidron Valley was where idolatrous objects and ashes were disposed of (see 2 Chronicles 15:16 and 2 Kings 23:6). By declaring these very places "holy unto the LORD," the prophecy emphasizes the radical and comprehensive nature of God's future purification of Jerusalem. It signifies that God's holiness will extend to the very boundaries of the city, transforming even the most unholy areas into sacred ground, demonstrating His complete redemptive power.
How does Jeremiah 31:40 relate to the New Covenant described earlier in the chapter?
Answer: Jeremiah 31:40 serves as a powerful capstone to the New Covenant prophecy in Jeremiah 31:31-34. The New Covenant promises an internal transformation where God's law is written on the heart, leading to a deeper, more intimate knowledge of God and complete forgiveness of sins. Verse 40 illustrates the outward, physical manifestation of this spiritual renewal. A people with transformed hearts will inhabit a transformed land and city. The sanctification of Jerusalem's defiled outskirts symbolizes the complete and holistic nature of God's redemptive work under the New Covenant—it purifies not only the individual but also the community and its dwelling place, establishing a secure and holy environment for God's presence "for ever." This physical cleansing is a tangible sign of the spiritual cleansing promised in the New Covenant.
CHRIST-CENTERED FULFILLMENT
Jeremiah 31:40, with its vision of an eternally holy and unshakeable Jerusalem, finds its ultimate and most profound fulfillment in Jesus Christ and the New Covenant established through His atoning work. While it speaks of a future physical restoration of Jerusalem, its deepest spiritual reality points to the heavenly Jerusalem and the new creation inaugurated by Christ. Jesus, the true Lamb of God, took upon Himself the defilement and ashes of humanity's sin, becoming the ultimate sacrifice that cleanses us from all unrighteousness. Through His death and resurrection, He not only purifies individual hearts but also lays the foundation for a new community—the Church—which is being built into a holy temple for the Lord (Ephesians 2:19-22). The promise that Jerusalem "shall not be plucked up, nor thrown down any more for ever" foreshadows the eternal security of God's kingdom, which is established through Christ and will never be destroyed (Daniel 2:44). Ultimately, this verse anticipates the New Jerusalem, where God dwells perfectly with His people, all defilement is gone, and there is no more death or sorrow, for Christ has made all things new and holy for eternity (Revelation 21:22-27).