
Text -- Jeremiah 31:33-40 (NET)




Names, People and Places, Dictionary Themes and Topics



collapse allCommentary -- Word/Phrase Notes (per phrase)
That is, with those who are Jews inwardly.

Wesley: Jer 31:33 - -- The prophet's design is here to express the difference betwixt the law and the gospel. The first shews duty, the latter brings the grace of regenerati...
The prophet's design is here to express the difference betwixt the law and the gospel. The first shews duty, the latter brings the grace of regeneration, by which the heart is changed, and enabled for duty. All under the time of the law that came to salvation, were saved by this new covenant; but this was not evidently exhibited; neither was the regenerating grace of God so common under the time of the law, as it hath been under the gospel.

Wesley: Jer 31:34 - -- God makes the root of all this grace to be the free pardon, and the remission of their sins.
God makes the root of all this grace to be the free pardon, and the remission of their sins.

Wesley: Jer 31:36 - -- The ordinances of nature, which are God's establishments for the working of natural causes in their order.
The ordinances of nature, which are God's establishments for the working of natural causes in their order.

That is, I will never cast off all the seed of Israel.

Shall be built round, as largely as ever.

That is, it shall be built round about upon its old foundations.

A valley, so called from the multitude of Sennacherib's army slain there.

So called from the ashes of the sacrifices carried thither.

Wesley: Jer 31:40 - -- All these places shall be parts of the holy city, and God's name shall be sanctified, and he shall be worshipped in them all.
All these places shall be parts of the holy city, and God's name shall be sanctified, and he shall be worshipped in them all.

Wesley: Jer 31:40 - -- If we interpret the word for ever of a perpetuity, the church of God must here be understood, against which the gates of hell shall never prevail.
If we interpret the word for ever of a perpetuity, the church of God must here be understood, against which the gates of hell shall never prevail.

JFB: Jer 31:34 - -- True, specially of Israel (Isa 54:13); secondarily, true of believers (Joh 6:45; 1Co 2:10; 1Jo 2:20).

JFB: Jer 31:34 - -- (Jer 33:8; Jer 50:20; Mic 7:18); applying peculiarly to Israel (Rom 11:27). Secondarily, all believers (Act 10:43).

JFB: Jer 31:35 - -- Quoted from Isa 51:15, the genuineness of which passage is thus established on Jeremiah's authority.
Quoted from Isa 51:15, the genuineness of which passage is thus established on Jeremiah's authority.

JFB: Jer 31:36 - -- Israel's national polity has been broken up by the Romans. But their preservation as a distinct people amidst violent persecutions, though scattered a...
Israel's national polity has been broken up by the Romans. But their preservation as a distinct people amidst violent persecutions, though scattered among all nations for eighteen centuries, unamalgamated, whereas all other peoples under such circumstances have become incorporated with the nations in which they have been dispersed, is a perpetual standing miracle (compare Jer 33:20; Psa 148:6; Isa 54:9-10).

JFB: Jer 31:37 - -- Namely, all the sins. God will regard His own covenant promise, rather than their merits.
Namely, all the sins. God will regard His own covenant promise, rather than their merits.


JFB: Jer 31:39 - -- From a Hebrew root, "to scrape"; Syriac, "leprosy"; the locality outside of the city, to which lepers were removed.
From a Hebrew root, "to scrape"; Syriac, "leprosy"; the locality outside of the city, to which lepers were removed.

JFB: Jer 31:39 - -- From a root, "to toil," referring to the toilsome ascent there: outside of the city of David, towards the southwest, as Gareb was northwest [JUNIUS].
From a root, "to toil," referring to the toilsome ascent there: outside of the city of David, towards the southwest, as Gareb was northwest [JUNIUS].

JFB: Jer 31:40 - -- Tophet, where the bodies of malefactors were cast (Isa 30:33), south of the city.
Tophet, where the bodies of malefactors were cast (Isa 30:33), south of the city.

JFB: Jer 31:40 - -- Through it the king's horses were led forth for watering to the brook Kidron (2Ki 11:16; Neh 3:28).

JFB: Jer 31:40 - -- The city shall not only be spacious, but both "holy to the Lord," that is, freed from all pollutions, and everlasting (Joe 3:17, Joe 3:20; Rev 21:2, R...
Clarke: Jer 31:33 - -- After those days - When vision and prophecy shall be sealed up, and Jesus have assumed that body which was prepared for him, and have laid down his ...
After those days - When vision and prophecy shall be sealed up, and Jesus have assumed that body which was prepared for him, and have laid down his life for the redemption of a lost world, and, having ascended on high, shall have obtained the gift of the Holy Spirit to purify the heart; then God’ s law shall, by it, be put in their inward parts, and written on their hearts; so that all within and all without shall be holiness to the Lord. Then God will be truly their God, received and acknowledged as their portion, and the sole object of their devotion; and they shall be his people, filled with holiness, and made partakers of the Divine nature, so that they shall perfectly love him and worthily magnify his name.

Clarke: Jer 31:34 - -- And they shall teach no more - It shall be a time of universal light and knowledge; all shall know God in Christ, from the least to the greatest; th...
And they shall teach no more - It shall be a time of universal light and knowledge; all shall know God in Christ, from the least to the greatest; the children shall be taught to read the New Covenant, and to understand the terms of their salvation

Clarke: Jer 31:34 - -- I will forgive their iniquity - It shall be a time of General Pardon; multitudes shall be daily in the Christian Church receiving the witness of God...
I will forgive their iniquity - It shall be a time of General Pardon; multitudes shall be daily in the Christian Church receiving the witness of God’ s Spirit, and in their life and conversation witnessing a good confession. How wonderfully is this prophecy fulfilled in the age of Bibles, Sunday schools, and village preaching.

Clarke: Jer 31:36 - -- If those ordinances - As sure as the sun shall give light to the day, and the moon to the night, so surely shall the Jews continue to be a distinct ...
If those ordinances - As sure as the sun shall give light to the day, and the moon to the night, so surely shall the Jews continue to be a distinct people. The same thing is expressed in other words in the next verse. Hitherto this prophecy has been literally fulfilled; the Jews are still a distinct people from all the dwellers upon earth. Every attempt that has been made in any country to naturalize and unite them with the people of that country, has proved abortive. The well-circumstanced attempt made this year (1830) in England, when the strongest interest was excited in their behalf, has also utterly failed. And why? Because of God’ s purpose expressed in Jer 31:35-37 of the Book of the Prophet Jeremiah.

Clarke: Jer 31:38 - -- The city shall be built to the Lord - This cannot mean the city built after the return from Babylon, for two reasons
1. This is to...
The city shall be built to the Lord - This cannot mean the city built after the return from Babylon, for two reasons
1. This is to be much greater in extent
2. It is to be permanent, never to be thrown down, Jer 31:40. It must therefore mean, if taken literally at all, the city that is to be built by them when they are brought in with the fullness of the Gentiles

Clarke: Jer 31:38 - -- The tower of Hananeel - This stood in the northeast part of the city; from thence the wall proceeded to the corner gate, (probably the same as the o...
The tower of Hananeel - This stood in the northeast part of the city; from thence the wall proceeded to the corner gate, (probably the same as the old gate), thus named from its running out into an angle in that part.

Clarke: Jer 31:39 - -- Upon the hill Gareb - Gareb and Goath are out of the limits of this city. The latter is supposed to be Golgotha; that is, the heap of Gotha, which, ...
Upon the hill Gareb - Gareb and Goath are out of the limits of this city. The latter is supposed to be Golgotha; that is, the heap of Gotha, which, being the place where our Lord was crucified, was without the city. These hills were a little to the north-west of the old city walls: but are destined to be within the new city. See Dr. Blayney on all these verses.

The whole valley of the dead bodies - The valley of the son of Hinnom

Clarke: Jer 31:40 - -- 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, etc., s...
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, etc., 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!"
Calvin: Jer 31:33 - -- He now shews a difference between the Law and the Gospel, for the Gospel brings with it the grace of regeneration: its doctrine, therefore, is not th...
He now shews a difference between the Law and the Gospel, for the Gospel brings with it the grace of regeneration: its doctrine, therefore, is not that of the letter, but penetrates into the heart and reforms all the inward faculties, so that obedience is rendered to the righteousness of God.
A question may however be here moved, Was the grace of regeneration wanting to the Fathers under the Law? But this is quite preposterous. What, then, is meant when God denies here that the Law was written on the heart before the coming of Christ? To this I answer, that the Fathers, who were formerly regenerated, obtained this favor through Christ, so that we may say, that it was as it were transferred to them from another source. The power then to penetrate into the heart was not inherent in the Law, but it was a benefit transferred to the Law from the Gospel. This is one thing. Then we know that this grace of God was rare and little known under the Law; but that under the Gospel the gifts of the Spirit have been more abundantly poured forth, and that God has dealt more bountifully with his Church. But still the main thing is, to consider what the Law of itself is, and what is peculiar to the Gospel, especially when a comparison is made between the Law and the Gospel. For when this comparison ceases, this cannot be properly applied to the Law; but with regard to the Gospel it is said, that the Law is that of the letter, as it is called elsewhere, (Rom 7:6) and this also is the reason why Paul calls it the letter in 2Co 3:6,
“the letter killeth,”
etc. By “letter” he means not what Origen foolishly explained, for he perverted that passage as he did almost the whole Scripture: Paul does not mean there the simple and plain sense of the Law; for he calls it the letter for another reason, because it only sets before the eyes of men what is right, and sounds it also in their ears. And the word letter refers to what is written, as though he had said, The Law was written on stones, and was therefore a letter. But the Gospel — what is it? It is spirit, that is, God not only addresses his word to the ears of men and sets it before their eyes, but he also inwardly teaches their hearts and minds. This is then the solution of the question: the Prophet speaks of the Law in itself, as apart from the Gospel, for the Law then is dead and destitute of the Spirit of regeneration.
He afterwards says, I will put my Law in their inward parts By these words he confirms what we have said, that the newness, which he before mentioned, was not so as to the substance, but as to the form only: for God does not say here, “I will give you another Law,” but I will write my Law, that is, the same Law, which had formerly been delivered to the Fathers. He then does not promise anything different as to the essence of the doctrine, but he makes the difference to be in the form only. But he states the same thing in two ways, and says, that he would put his law in their inward parts, and that he would write it in their hearts 54 We indeed know how difficult it is that man should be so formed to obedience that his whole life may be in unison with the Law of God, for all the lusts of the flesh are so many enemies, as Paul says, who fight against God. (Rom 8:7) As then all our affections and lusts thus carry on war with God, it is in a manner a renovation of the world when men suffer themselves to be ruled by God. And we know what Scripture says, that we cannot be the disciples of Christ, except we renounce ourselves and the world, and deny our own selves. (Mat 6:24; Luk 14:26) This is the reason why the Prophet was not satisfied with one statement, but said, I will put my Law in their inward parts, I will write it in their hearts.
We may further learn from this passage, how foolish the Papists are in their conceit about free-will. They indeed allow that without the help of God’s grace we are not capable of fulfilling the Law, and thus they concede something to the aid of grace and of the Spirit: but still they not only imagine a co-operation as to free-will, but ascribe to it the main work. Now the Prophet here testifies that it is the peculiar work of God to write his Law in our hearts. Since God then declares that this favor is justly his, and claims to himself the glory of it, how great must be the arrogance of men to appropriate this to themselves? To write the Law in the heart imports nothing less than so to form it, that the Law should rule there, and that there should be no feeling of the heart, not conformable and not consenting to its doctrine. It is hence then sufficiently clear, that no one can be turned so as to obey the Law, until he be regenerated by the Spirit of God; nay, that there is no inclination in man to act rightly, except God prepares his heart by his grace; in a word, that the doctrine of the letter is always dead, until God vivifies it by his Spirit.
He adds, And I will be to them a God, and they shall be to me a people Here God comprehends generally the substance of his covenant; for what is the design of the Law, except that the people should call upon him, and that he should also exercise a care over his people? For whenever God declares that he will be our God, he offers to us his paternal layout, and declares that our salvation is become the object of his care; he gives to us a free access to himself, bids us to recumb on his grace, and, in short, this promise contains in itself everything needful for our salvation. The case is now also at this day the same under the Gospel; for as we are aliens from the kingdom of heaven, he reconciles us by it to himself, and testifies that he will be our God. On this depends what follows, And they shall be my people; for the one cannot be separated from the other. By these words then the Prophet briefly intimates, that the main object of God’s covenant is, that he should become our Father, from whom we are to seek and expect salvation, and that we should also become his people. Of these things there is more to be said again; but I have explained the reason why I now so quickly pass over things worthy of a longer explanation. He adds, —

Calvin: Jer 31:34 - -- And no more shall every one teach his neighbor, and every one his brother, saying, Know ye Jehovah; for all shall know me, from the least of them to t...
And no more shall every one teach his neighbor, and every one his brother, saying, Know ye Jehovah; for all shall know me, from the least of them to the greatest of them, saith Jehovah: for I will forgive their sins, and their iniquities will I remember no more Here is mentioned another difference between the old and the new covenant, even that God, who had obscurely manifested himself under the Law, would send forth a fuller light, so that the knowledge of him would be commonly enjoyed. But he hyperbolically extols this favor, when he says that no one would have need of a teacher or instructor, as every one would have himself sufficient knowledge. We therefore consider that the object of the Prophet is mainly to shew, that so great would be the light of the Gospel, that it would be clearly evident, that God under it deals more bountifully with his people, because its truth shines forth as the sun at noon-day. The same thing Isaiah promises, when he says that all would become the disciples of God. (Isa 54:13) This was indeed the case also under the Law, though God gave then but a small taste of heavenly doctrine: but at the coming of Christ he unfolded the treasures of wisdom and knowledge, so that under the Gospel there is the perfection of what had been begun; for we know that the ancient people were like children, and hence God kept them in the rudiments of knowledge: now, as we are grown up, he favors us with a fuller doctrine, and he comes, as it were, nearer to us.
Hence, he says, No more shall every one teach his neighbor, and a man his brother 55 I have said that the Prophet here amplifies the favor of God. But we find that some fanatics have ignorantly and foolishly abused this passage, seeking to put down teaching of every kind, as the Anabaptists in our day, who reject all teaching; and flattering themselves in their ignorance, they proudly boast that they are endued with the Spirit, and say, that dishonor is done to Christ, if we are still disciples, because it is written as one of the praises and encomiums given to the new covenant, that no one shall teach his neighbor any more And hence it has also happened, that they are inebriated with strange and horrible doctrines: for the devil, when they become swollen with so much pride, can fascinate and delude them as he pleases; and their own pride also so leads them astray, that they invent dreams; and many unprincipled men have drawn aside this passage to serve their own purposes. For when they boast themselves to be prophets, and persuade the simple that they are so, they hold many attached to themselves, and derive gain by this sort of boasting.
But the Prophet here does not mean inspiration, nor does he exclude the practice of teaching, as I have already said; he only shews to us the superior brightness of the gospel light, as God, under the Law, did not so perfectly teach his people as he does us at this day. And hence is that saying of Christ,
“Blessed are the eyes which see the things which ye see, and the ears which hear the things which ye hear; for many kings and prophets,” etc. (Luk 10:23)
Christ, then, is the best interpreter of this passage, even that God would cause the truth to shine forth more fully under the Gospel; and hence Christ is called by Malachi
“the Sun of Righteousness,” (Mal 4:2)
for the Prophet there intimates that the Fathers had indeed some light, but not such as we have. In short, we ought to bear in mind the comparison, of which mention was made yesterday, even that God held his people in suspense with the hope of a better state.
And that we may no farther seek an explanation, let us carefully weigh the words; for it is not simply and without exception said, “No one shall teach his neighbor,” but it it is added, “Saying, Know ye Jehovah.” We hence see that the Prophet promises knowledge, so that they might be no longer alphabetarians; for these words, “Know ye Jehovah,” point out the first elements of faith, or of celestial doctrine. And, doubtless, if we consider how great was the ignorance of the ancient people, they were then only in the elements. He who is at this day the least among the faithful, has so far advanced, that he knows much more clearly what pertains chiefly to salvation than those who were then the most learned. The meaning then is, that all God’s chosen people would be so endued with the gift of knowledge, that they would no longer continue in the first elements.
Now, were any one pertinaciously to urge this one clause, it would be right to set before him a passage in Isaiah, for he certainly speaks of the kingdom of Christ, when he says,
“Lay hold shall each on the hand of his neighbor, and say, Come, let us ascend into the mountain of the Lord, and he will teach us his ways,” etc. (Isa 2:3)
Now, let us reconcile these two prophecies. The design of both is to set forth the favor of God, manifested by Christ at his coming. The one passage says, “No one will teach his neighbor;” and the other, “Lay hold will each on the hand of his neighbor, and say, Let us come and ascend into the mountain, that Jehovah may teach us.” Now the way of reconciling them is this, — that Jeremiah says, that the people would not be so ignorant under the new covenant as to stand in need of the first principles of truth; but that Isaiah says, that each would lay hold on the hand of his neighbor, that they might mutually help one another, so as to attain the knowledge of God’s law. The question is thus solved; and we, at the same time, see how remarkable is the benefit with which God favors his people, as he thus makes himself familiarly known to them.
He says, All shall know me, from the least to the greatest He does not mean that knowledge would be in all in an equal measure. Experience indeed proves this to be false; and further we know, that God has testified from the beginning, as Paul also reminds us, (Rom 12:2) that the measure of his gifts is according to his good pleasure. But the Prophet means, that those who are the least or the lowest among God’s people shall be endued with so much light of knowledge that they will be almost like teachers. To the same purpose is the prophecy of Joel,
“Prophesy shall your sons, your daughters shall see visions, and your old men shall dream dreams.” (Joe 2:28)
He promises that there would be everywhere prophets and teachers, because the grace of God would be at that day more abundant; and these things ought ever to be understood comparatively. Though, then, many are now ignorant among the children of God, and among those who are really of the number of the faithful, yet if we consider how great was the obscurity of the Law, those who are at this day the least among the disciples, are not otherwise than prophets and teachers. And for this reason Christ says,
“He who is least in the kingdom of heaven,
is greater than John the Baptist,”
who yet was superior to all the Prophets. (Mat 11:11) John the Baptist was, in his office, exalted above all the Prophets, and he excelled them in knowledge; and yet the least of those who professed the Gospel and bore testimony to it, was greater, says Christ, than John the Baptist. And this is not to be applied only to them individually, nor be confined to them, but rather to the clear and plain doctrine which the Gospel conveys, according to the passage we quoted yesterday, where Paul says that there is now no veil intervening, but that we are allowed to see God, as it were, face to face in the person of Christ. (2Co 3:18)
It follows, For I well forgive their sins, and their iniquities will I remember no more The Prophet, no doubt, shews here the foundation of God’s kindness, even that he would receive the people into favor by not imputing to them their sins. If we then seek for the origin of the new covenant, it is the free remission of sins, because God reconciles himself to his people. And we hence conclude, that there is no other cause that we can imagine, why God appeared in his only-begotten Son, and manifested so great a bounty: for the Prophet here reduces to nothing all the glory of the flesh, and lays prostrate all merits, when he says, that God would be so bountiful to his people as to become propitious to them, freely to remit their sins, and not to remember their iniquities. This passage, then, cannot properly be taken as referring to the perpetual remission of sins, though this he included in the general doctrine; but we must bear in mind the design of the Prophet, which was to shew, that God from the beginning, with regard to his Church, was moved by no other cause than a desire to abolish sins.
The Apostle, in the Epistle to the Hebrews, gives rather a refined interpretation of this passage, for he dwells on the word more,
What, then, does the particle more intimate? Even that God had for a time been angry with his people, and visited their sins with judgment. For God is said to call our sins to remembrance, he is said to be angry with us, he is said to be the avenger of our iniquities, when he punishes us, when he gives evidences of his severity and of his vengeance. Whenever then God severely handled his people, he seemed to remember their iniquities; but when he made the new covenant, all iniquities were then buried, and cast, as another Prophet says, into the depths of the sea. (Mic 7:19) Then the Apostle misapplied the testimony of the Prophet: by no means; for he wisely accommodated it to the subject he was discussing: what God promises, that he would not any more remember iniquities, after having made the new covenant, was accomplished through the coming of Christ. Then Christ alone has effected this — that our iniquities should no more be remembered before God. Hence also we easily learn what the Apostle intended to prove, even that sacrifices cease when sins are expiated. These things indeed harmonize well together, and there is nothing forced or too refined.
Moreover, the Prophet does not here discuss the whole question respecting the difference between the Old and New Testament, but only takes this as granted, that the grace of God would be more abundant than formerly, in order that the faithful, supported by hope, might patiently endure their evils and most grievous trials with which they had to contend, and not despond until Christ was manifested, as we said yesterday. Here, then, he speaks of the grace of regeneration, of the gift of knowledge, and at the same time promises that God would be propitious to his people in a different and more perfect way than he had been in former times. But the Apostle in that Epistle seems to apply this to ceremonies, because these things are connected together; that is, the abrogation of ceremonies and the regeneration of the Spirit which is promised here. Then the Apostle does not wrest the words of the Prophet; but as he commends the new covenant, which was to be more excellent than the Law, he hence concludes, that it is no wonder that ceremonies were not to continue but for a time. For he assumes this principle, that a new covenant was to succeed the old: then some change was necessarily to be. He assumes also that the new covenant was opposed to the old, and that the old was subject to destruction. The Jews could not endure any change in the types, for they would have them to remain the same. But the Apostle says that it is nothing strange that a thing should decay; for God, he says, does not certainly without reason call that covenant old which he made by Moses; then it will not always continue valid. (Heb 8:13) Since it is so, it cannot be inconsistent with the truth and faithfulness of God, that the ceremonies should cease as to their use, while the Law itself remained unchanged. We now then see that the Apostle faithfully interpreted the design of the Prophet by accommodating his testimony to the abrogation of ceremonies.
But as I have to explain only the words of the Prophet, there is no need to speak further of the difference between the Old and New Testament, that is, in what particulars they differ; for the Old and New Testament differ also in other things. But the Prophet, as I have said, thought it sufficient to touch on this point, — that something better was to be hoped at the coming of Christ than what the Fathers in all ages had found. And thus, as I have said, he sought to alleviate the sorrow of the faithful, whom God exercised with hard trials before Christ was manifested in the flesh.
Moreover, the Law and the Gospel form a contrast like Moses and Christ. Then the New Testament is more excellent than the Law, as Christ excels Moses. But we must come to a passage in John, that we may more fully understand why the Prophet says that the grace of the new covenant would be different from that, of the old. John says,
“The Law was given by Moses, but grace
and truth came by Jesus Christ.” (Joh 1:17)
John seems there to leave nothing to the Law but an evanescent shadow. For if Christ only brought truth to us, then there was no truth in the Law, and there was no grace in the Law; but this seems to east a reproach on the Law. Now this question was in part answered yesterday. But as I wish to finish this passage, let it be briefly observed, that whenever the Law is thus extenuated, it is only that the benefit of Christ may be set forth, so that we may know how invaluable is God’s mercy which appears in his only-begotten Son.
Were now any one to object and say, “But why had he previously published the Law? and why did he command it to be reverently received, if it was without grace and truth?” To this I answer, according to what I said yesterday, that the Law was not destitute of those benefits which we at this day receive under the Gospel, but that these benefits were then, as it were, adventitious, and that they do not properly belong to the Law; for if the Law were separated from the Gospel, it would be the same as if one was to separate Moses from Christ. If Moses be regarded, not as opposed to Christ, he was the herald and witness of God’s paternal kindness towards his people; his doctrine also contained promises of a free salvation, and opened to the faithful the door of access to God. But if Moses be set in opposition to Christ, he becomes the minister of death, and his doctrine leads to destruction; for the letter, as Paul in 2Co 3:6, calls it, killeth, — how so? Because whosoever is attached to Moses departs from Christ; and Christ alone possesses in himself the fullness of all blessings. It then follows, that nothing remains in Moses when considered in himself. But God promised salvation to his ancient people, and also regenerated his chosen, and illuminated them by his Spirit. This he did not do so freely and extensively as now. As then God’s grace is at this day more abundant, it is justly extolled in high terms by all the Prophets; and then, as I have already said, whatever God at that time conferred, was, as it were, adventitious, for all these benefits were dependant on Christ and the promulgation of the Gospel. Let us now proceed, —

Calvin: Jer 31:36 - -- He confirms the promises which we have been considering; for it was difficult to believe that the people would not only recover what they had lost, b...
He confirms the promises which we have been considering; for it was difficult to believe that the people would not only recover what they had lost, but also be made much more happy; for the Church was then wholly in a desponding state. It was not then an easy matter to raise, as it were, from the lowest depths a miserable people, and to comfort them so that they might overcome their dreadful trial; for the disorder of the Church was such, that had it been raised a hundred times from the dead, it might again be a hundred times crushed into death, for there still remained for it most grievous evils in future. This is then the reason why the Prophet dwells at large on proving the same thing.
He says in the person of God, “I am he who created the sun, the moon, and the stars; the regular order of things in creation still continues, for the sun performs its course, and so does the moon.” He speaks, indeed, of their diurnal course, for we know that the Prophets spoke popularly, and according to the common notions. Had they philosophized, as astrologers do, and spoken of the monthly course of the moon, and of the annual course of the sun, they could not have been understood by the common people. They were, therefore, satisfied to state things which even children could comprehend, even that the sun made its circuit daily round the world, that the moon did the same, and that the stars in their turns followed; so that the moon holds the first place in the night among the stars, and that the sun rules during the day. “I am the Lord,” he says, “who have fixed this order of things which still remains:” I cut or divide the sea, he says, that is, I stir it up with tempests, and make a noise, or roar, do its waves.”
He mentions things which are contrary, but not inconsistent, though different. For the course of the sun, moon, and stars is regular and fixed, and so he calls their courses
Nor, indeed, is it a matter of wonder, that the safety of the Church is here shewn to be so secure, for it may justly be preferred even to the fixed course of the sun and of the moon, and to other institutions of nature. But God deemed it enough in this place to use this comparison, according to what is said in the Psalms, where the sun and the moon are called his faithful witnesses in heaven. (Psa 89:36) But there also the covenant is spoken of, which God was about to make with his people through his only-begotten Son. He mentions the moon as his witness in heaven; but as I have already said elsewhere, he raises us far above the world and above all the elements, yea, above the sun and the moon, when he treats of the certainty of our salvation; and, doubtless, the condition of the Church does not depend on the state of the world; for it is said in another place,
“They shall grow old, but thou wilt remain for ever.”
(Psa 102:26)
And the Prophet there compares the heavens to garments, which wear out by use, and at length become useless; but the condition of the Church, he says, is far different. He does not, indeed, express these words; but after having said, “Thou, O God, art the same from eternity,” he comes to the eternity of the Church, “Thy children’s children shall endure.” We now see that the Church has the preference over the whole world. But God had a regard in this place to the weakness of his people, when he said that his grace to his people would be as sure and certain as the institutions of nature. Some refer the last clause in verse 35 (Jer 31:35) to the Red Sea; because God divided the Red Sea; but this is wholly foreign to the meaning of the Prophet, nor does it require any confutation; but I have pointed it out that no one may be led astray.

Calvin: Jer 31:37 - -- He confirms the same thing by another comparison, even that it would be impossible for God wholly to forget his covenant, but that he would again gat...
He confirms the same thing by another comparison, even that it would be impossible for God wholly to forget his covenant, but that he would again gather his people. Exile might indeed appear as a permanent death; and thus the truth of God might have been brought to nothing; and the covenant could not have been made void without giving the people a sort of right to complain, that they had been deceived. For we know, that though a condition was added to the covenant, yet it was not founded on the integrity of men; and hence it is said, that God is not a liar, though all the Jews were perfidious. (Rom 3:3) Then the Prophet teaches us here, that though God had severely punished the sins of the people, and had resolved to punish them in future, even so as to destroy their city, there would yet be a place for mercy after the people had been chastised.
He had said before that God’s covenant with Abraham’s children could no more fail than the laws of nature: he now says, that if any could measure the heaven, and investigate the foundations of the earth, that is, penetrate into the very center of the earth, then, he says, I will reject the seed of Israel But God brings before us these strange and impossible things, that we may know that he will at length be reconciled to his people after having justly punished them. And this promise could not have afforded any consolation to hypocrites, because God does not include the whole seed of Abraham, but says, that he would not allow the whole seed of Abraham to perish, for some remnant would continue, according to what is said by Isaiah,
“Though thy people were as the sand of the sea,
a remnant shall be saved.” (Isa 10:22)
God then does not here affirm that he would be merciful to all, but that there would be still some remaining, so that the name of the people would continue immortal: in short, he promises that the Church would be saved, but that the number would be small.
We now perceive the design of the Prophet: he doubtless had regard to the faithful, who might have been overwhelmed with despair, on seeing themselves driven far away from their own country, and having no hope of a return. Then he testifies that God had such a care for the safety of the faithful, that he would gather the scattered seed.
But we must bear in mind what we have said, that this promise is to be confined to the elect alone, for they were alone capable of receiving this favor. As to the unbelieving, who were perverse in their wickedness, God might have wholly cut them off, and yet save the remnants of grace.
Now there is no need here to enter into a subtle discussion, whether the center of the earth can be found out. The philosophers do indeed bring some probable reasons as to the extent of the heavens, and the dimension of the earth is also conjectured by them. But the Prophet’s purpose was to declare, according to the common and popular mode of speaking, that God’s mercy would be perpetual and immeasurable towards the children of Abraham, like the immensity of the earth and the heavens, which exceeds the comprehension of the human mind.
He adds, On account of all the things which they have done; that is, though they have deserved to die eternally a hundred times, I will yet have a regard to my covenant and my mercy. The Prophet then designedly sets before us here the sins of the people, that we may know that God’s mercy would be very great, as that the whole mass of so many evils would not hinder God to forgive them. This is the reason why he says, on account of all the things which they have done. It now follows, —

Calvin: Jer 31:38 - -- Here the Prophet speaks of the rebuilding of the city. I doubt not but that his object was to shew them that the largeness and splendor of the city a...
Here the Prophet speaks of the rebuilding of the city. I doubt not but that his object was to shew them that the largeness and splendor of the city after the return of the people would not be less than it had been under David in its most flourishing condition. We must, however, first speak of the words before we proceed to the subject.
Behold, the days are coming, saith Jehovah, and built shall be the city It was not as yet destroyed; but the Prophet intimated that its utter ruin was nigh at hand; he therefore makes now their hope to depend on God’s mercy alone, as to the deliverance of the people from exile: Built then shall be the city to Jehovah from the tower of Hananeel, etc. This tower was, no doubt, placed in the wall of the city. Almost the same prediction is found in Zec 14:10, though there is some diversity in the words; but both the Prophets refer to the same thing. Zechariah’s object was to animate the people under this circumstance, because the beauty, greatness, and extent of the city did not at first correspond with what it had formerly been. He then promises that its glory would at length be the same as it had been; and he names there the tower of Hananeel Jeremiah adds, to the gate of the corner The corner,

Calvin: Jer 31:39 - -- He afterwards adds, Yet go forth shall the line of measure before him Some apply this to the gate, because from the gate the line was to be extende...
He afterwards adds, Yet go forth shall the line of measure before him Some apply this to the gate, because from the gate the line was to be extended to the hill Gareb, and go round to Goath Of these names of places I cannot say much, for we do not know the ancient situation of the city; and the Jews themselves, when they make conjectures about these uncertain things, shew only their own ignorance. However, the greater part of interpreters understand this, — that the city was to be large, as though God promised that he would extend it beyond the walls; and this they illicit from the verb
“Inhabited shall the city be under itself,”
or in its own place. (Zec 12:6) As then Zechariah promises that the city would occupy the same place as formerly, I do not conclude anything else from the words of our Prophet, especially as the particle yet intimates the same thing. When it is said before him, I apply this to God and not to the gate; for mention is previously made of God, Built shall be the city to Jehovah; and then he adds, before him I have no doubt but that the Prophet here bids the Israelites to raise up their eyes to God, that they might expect from him what was incredible according to the comprehension of men and of the flesh: then before him, that is, when God restores the city, then Go forth shall the line, that is, he will extend the line to the hill Gareb, and surround Goath

Calvin: Jer 31:40 - -- 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 place...
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
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
We now see the design of the Prophet: after having spoken of the return of the people, he adds that the city would again become splendid and large, as it had been; for the land continued in a state of disorder until the restoration of the city, as God had there chosen a habitation for himself. And as the Temple had been built there, it behoved the Israelites, wherever they dwelt, ever to direct their eyes to the Temple and the sanctuary of God, that they might live under his protection. Except, then, the city had been built again, the goodness of God could not have been really enjoyed; for a sort of desolation would have otherwise ever presented itself to the eyes of the people, as the city was as it were the banner under which God protected them. This then is the reason why the Prophet expressly announced this prophecy respecting the future restoration of the city.
Now, when he says that the city would be built to Jehovah, he intimates what was especially expected by the Jews, that that city would again be holy; for if it only flourished in wealth and power like other cities, it would have been but a small comfort to the Israelites. But he points out here a difference between Jerusalem and all heathen cities; for God was, as it were, the architect of that city, as it is said in the Psalms,
“He himself founded it,” (Psa 87:5)
and further,
“His foundations are on the holy mountains,”
and this ought to be understood of himself. (Psa 87:1) The meaning is, that God would again care for that city, as the Temple would become as it were his royal throne and earthly sanctuary. At the same time when the Prophet affirms that the extent of the city would not be less than it had been, we see that this prophecy must necessarily be referred to the kingdom of Christ: for though Jerusalem before Christ’s coming was eminent and surrounded by a triple wall, and though it was celebrated through all the East, as even heathen writers say that it excelled every other city, yet it was never accomplished, that the city flourished as under David and Solomon. 58 We must then necessarily come to the spiritual state of the city, and explain the promise as the grace which came through Christ.
But we must especially notice what is said, that it would be holiness to Jehovah, and also that no ruin or destruction would be dreaded any more. Had the condition of the elect people been the same as that of other nations, the promise of restoration would have been small and of no great moment; for it would have been better for them to dwell in exile where they inhabited a pleasant and fertile country. But the Prophet here commends a privilege with which God had favored the children of Abraham above all other nations, when he adopted them as his peculiar people. There is however to be understood an implied contrast between the profanation which then prevailed, and the sanctification which is here promised. The Jews had so polluted the land that it differed nothing from other countries; and God, as Ezekiel says, had thence migrated, (Eze 8:6) and we know that the Temple was called by the prophets the den of robbers, (Jer 7:11) and that the city was also compared to Sodom and Gomorrah. (Isa 1:10) Hence the Prophet here promises that the city, with its whole vicinity, would be holy to God, because God would cleanse it from all the defilements by which it had been polluted: and he also claims this as his own work, for to sanctify is a work peculiar to himself.
The promise of perpetual favor is added, as it is also done by Zechariah; for it would not be sufficient to have God’s mercy promised to us for a short time, except its perpetuity were secured. The Prophet then promises now that the course of God’s benefits would be permanent;. The city indeed was again destroyed by Titus, and at length wholly demolished by Adrian; but this fact does not militate against this promise; for as we have said, God gave some taste of his favor in the external aspect of the city until Christ came; but after Christ was manifested, the heavenly Jerusalem became the object to be sought, for all the types and shadows then ceased. The perpetuity then of which the Prophet speaks, is that which corresponds with the character of Christ’s kingdom, and is therefore spiritual. Moreover, this passage teaches us that the Church will be perpetual, and that though God may permit it to be terribly shaken and tossed here and there, there will yet be ever some seed remaining, as long as the sun and the moon shall shine in the heavens, and the order of nature shall continue; so that all the elements, everything we see with our eyes, bear evidence to the perpetuity of the Church, even that it will ever continue: for though Satan and all the world daily threaten its ruin, yet the Lord will in a wonderful manner preserve it to the end, so that it will never perish. This is the import of the passage. Another prophecy follows.
Defender: Jer 31:33 - -- This marvelous feature of the new covenant, with God's law written "not in tables of stone, but in fleshy tables of the heart" (2Co 3:3), has specific...
This marvelous feature of the new covenant, with God's law written "not in tables of stone, but in fleshy tables of the heart" (2Co 3:3), has specific application to Israel, but also applies to all believers. Note its quotation and application in Heb 8:10-13 and Heb 10:15-17, the promises therein clearly applying to all believers in Christ."

Defender: Jer 31:35 - -- The main function of the sun, moon and stars, no matter how vast the heavens are with respect to earth, is simply to provide light for the earth and i...
The main function of the sun, moon and stars, no matter how vast the heavens are with respect to earth, is simply to provide light for the earth and its inhabitants (Gen 1:14-18)."

Defender: Jer 31:36 - -- The sun, moon and stars have been created to last forever (Psa 148:3-6) and so will the nation Israel."
The sun, moon and stars have been created to last forever (Psa 148:3-6) and so will the nation Israel."

Defender: Jer 31:37 - -- So far as can be ascertained, the heavens are infinite in extent, and so can never be measured by man.
So far as can be ascertained, the heavens are infinite in extent, and so can never be measured by man.

Defender: Jer 31:37 - -- Although the earth's radius is well established, every human attempt to drill through the earth's crust to the plastic mantle beneath has, thus far, e...
Although the earth's radius is well established, every human attempt to drill through the earth's crust to the plastic mantle beneath has, thus far, ended in failure."

Defender: Jer 31:38 - -- The dimensions of the city of Jerusalem in Jeremiah's day were much smaller than his description here, and even this city was soon to be destroyed. Ho...
The dimensions of the city of Jerusalem in Jeremiah's day were much smaller than his description here, and even this city was soon to be destroyed. However, in its modern development, it has indeed reached and exceeded the boundaries described in Jer 31:38-40."
TSK: Jer 31:33 - -- But this shall be the : Jer 32:40
I will : Deu 30:6; Psa 37:31, Psa 40:8; Isa 51:7; Eze 11:19, Eze 36:25-27; Rom 7:22; Rom 8:2-8; 2Co 3:3, 2Co 3:7, 2C...
But this shall be the : Jer 32:40
I will : Deu 30:6; Psa 37:31, Psa 40:8; Isa 51:7; Eze 11:19, Eze 36:25-27; Rom 7:22; Rom 8:2-8; 2Co 3:3, 2Co 3:7, 2Co 3:8; Gal 5:22, Gal 5:23; Heb 8:10, Heb 10:16
and will : Jer 31:1, Jer 24:7, Jer 30:22, Jer 32:38; Gen 17:7, Gen 17:8; Eze 11:20, Eze 37:27; Zec 13:9; Joh 20:17; Rev 21:3, Rev 21:7

TSK: Jer 31:34 - -- teach : 1Th 4:9; Heb 5:12; 1Jo 2:27
Know the : 1Sa 2:12; 1Ch 28:9; Joh 17:3
for they : Jer 24:7; Isa 11:9, Isa 30:26, Isa 54:13, Isa 60:19-21; Hab 2:1...
teach : 1Th 4:9; Heb 5:12; 1Jo 2:27
Know the : 1Sa 2:12; 1Ch 28:9; Joh 17:3
for they : Jer 24:7; Isa 11:9, Isa 30:26, Isa 54:13, Isa 60:19-21; Hab 2:14; Mat 11:27; Joh 6:45; Joh 17:6; 2Co 2:10, 2Co 4:6; 1Jo 2:20, 1Jo 5:20
for I : Jer 33:8, Jer 50:20; Isa 33:24, Isa 43:25, Isa 44:22; Mic 7:18; Act 10:43, Act 13:38, Act 13:39; Rom 11:26, Rom 11:27; Eph 1:7; Heb 8:12, Heb 10:17, Heb 10:18

TSK: Jer 31:35 - -- which giveth : Gen 1:14-18; Deu 4:19; Job 38:33; Psa 19:1-6, Psa 72:5, Psa 72:17, Psa 74:16; Psa 89:2, Psa 89:36, Psa 89:37, Psa 119:89, Psa 136:7-9; ...
which giveth : Gen 1:14-18; Deu 4:19; Job 38:33; Psa 19:1-6, Psa 72:5, Psa 72:17, Psa 74:16; Psa 89:2, Psa 89:36, Psa 89:37, Psa 119:89, Psa 136:7-9; Mat 5:45
which divideth : Exo 14:21, Exo 14:22; Job 26:12; Psa 74:13, Psa 78:13, Psa 106:9, Psa 114:3-5; Isa 51:15; Isa 63:12
when : Jer 5:22; Job 38:10,Job 38:11; Psa 93:3, Psa 93:4, Psa 107:25-29; Isa 51:15; Mat 8:25, Mat 8:26
The Lord : Jer 10:16, Jer 32:18, Jer 46:18, Jer 50:34, Jer 51:19; Isa 48:2, Isa 54:5

TSK: Jer 31:36 - -- those : Jer 33:20-26; Psa 72:5, Psa 72:17, Psa 89:36, Psa 89:37, Psa 102:28, Psa 119:89, Psa 148:6; Isa 54:9, Isa 54:10
cease : Jer 46:28; Deu 32:26; ...
those : Jer 33:20-26; Psa 72:5, Psa 72:17, Psa 89:36, Psa 89:37, Psa 102:28, Psa 119:89, Psa 148:6; Isa 54:9, Isa 54:10

TSK: Jer 31:37 - -- If : Jer 33:22; Job 11:7-9; Psa 89:2; Pro 30:4; Isa 40:12
I : Jer 30:11, Jer 33:24-26, Jer 46:28; Rom 11:2-5, Rom 11:26-29
If : Jer 33:22; Job 11:7-9; Psa 89:2; Pro 30:4; Isa 40:12
I : Jer 30:11, Jer 33:24-26, Jer 46:28; Rom 11:2-5, Rom 11:26-29

TSK: Jer 31:38 - -- the days : Jer 31:27, Jer 23:5
that : Jer 30:18; Neh 2:17-20, Neh 12:30-40; Isa 44:28; Eze 48:30-35; Dan 9:25
the tower : Neh 3:1, Neh 12:39; Zec 14:1...
the days : Jer 31:27, Jer 23:5
that : Jer 30:18; Neh 2:17-20, Neh 12:30-40; Isa 44:28; Eze 48:30-35; Dan 9:25

TSK: Jer 31:40 - -- the whole : Jer 7:32, Jer 19:11-13, Jer 32:36; Eze 37:2
the brook : 2Sa 15:23; 2Ki 23:6, 2Ki 23:12; Joh 18:1, Cedron
unto : 2Ki 11:16; 2Ch 23:15; Neh ...

collapse allCommentary -- Word/Phrase Notes (per Verse)
Barnes: Jer 31:27-34 - -- The prophet shows that the happiness of Israel and Judah, united in one prosperous nation, will rest upon the consciousness that their chastisement ...
The prophet shows that the happiness of Israel and Judah, united in one prosperous nation, will rest upon the consciousness that their chastisement has been the result of sins which they have themselves committed, and that God’ s covenant depends not upon external sanctions, but upon a renewed heart.
So rapid shall be the increase that it shall seem as if children and young cattle sprang up out of the ground.
A sour grape - Better, sour grapes. The idea that Jeremiah and Ezekiel (marginal reference) modified the terms of the second Commandment arises from a mistaken exegesis of their words. Compare Jer 32:18; Deu 24:16. The obdurate Jews made it a reproach to the divine justice that the nation was to be sorely visited for Manasseh’ s sin. But this was only because generation after generation had, instead of repenting, repeated the sins of that evil time, and even in a worse form. justice must at length have its course. The acknowledgment that each man died for his own iniquity was a sign of their return to a more just and right state of feeling.
A time is foretold which shall be to the nation as marked an epoch as was the Exodus. God at Sinai made a covenant with His people, of which the sanctions were material, or (where spiritual) materially understood. Necessarily therefore the Mosaic Church was temporary, but the sanctions of Jeremiah’ s Church are spiritual - written in the heart - and therefore it must take the place of the former covenant Heb 8:13, and must last forever. The prophecy was fulfilled when those Jews who accepted Jesus of Nazareth as the Messiah, expanded the Jewish into the Christian Church.
Although ... - i. e., although as their husband (or, "lord"(Baal, compare Hos 2:16)) I had lawful authority over them. The translation in Heb 8:9 agrees with the Septuagint here, but the balance of authority is in favor of the King James Version.
The old law could be broken Jer 31:32; to remedy this God gives, not a new law, but a new power to the old law. It used to be a mere code of morals, external to man, and obeyed as a duty. In Christianity, it becomes an inner force, shaping man’ s character from within.
I will forgive their iniquity - The foundation of the new covenant is the free forgiveness of sins (compare Mat 1:21). It is the sense of this full unmerited love which so affects the heart as to make obedience henceforward an inner necessity.

Divideth ... - Rather, stirreth up the sea so that its waves roar.

Barnes: Jer 31:36 - -- If those - If these. From the uniformity of God’ s operations in the material world, the prophet deduces the certainty of a similar unifor...
If those - If these. From the uniformity of God’ s operations in the material world, the prophet deduces the certainty of a similar uniformity in God’ s dealings with man in things spiritual.
A nation - A people. Israel has long ceased to be a nation, but it still exists as a numerous, influential, and distinct people. In Mat 28:19-20 Jeremiah’ s prophecy receives its Christian application, and Israel becomes the Church, with the promise of perpetual existence. It has no national existence, but its members ought to be a strongly marked people, refusing to be merged in the world, while everywhere they pervade and influence it.

Barnes: Jer 31:37 - -- All the seed - Unworthy members of Israel may be cast away, but the race shall never entirely cease to exist.
All the seed - Unworthy members of Israel may be cast away, but the race shall never entirely cease to exist.

Barnes: Jer 31:38 - -- To the Lord - Or, for Yahweh: for His dwelling in the hearts of a people prepared to be His temple.
To the Lord - Or, for Yahweh: for His dwelling in the hearts of a people prepared to be His temple.

Barnes: Jer 31:39 - -- Over ... Gareb - Or, straight along the hill Gareb. Probably the hill of lepers, outside the old walls, toward the southwest. Goath - Goa...
Over ... Gareb - Or, straight along the hill Gareb. Probably the hill of lepers, outside the old walls, toward the southwest.
Goath - Goah. Unknown.

Barnes: Jer 31:40 - -- The whole valley of the dead bodies - Probably some part of the Valley of Ben-Hinnom. Comparing Zec 2:4, the conclusion seems evident that Jere...
The whole valley of the dead bodies - Probably some part of the Valley of Ben-Hinnom. Comparing Zec 2:4, the conclusion seems evident that 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 Rev 21:27.
Poole: Jer 31:33 - -- With the house of Israel that is, with those Israelites indeed , who shall be without guile , (as Christ saith of Nathanael, Joh 1:47 ) with those ...
With the house of Israel that is, with those Israelites indeed , who shall be without guile , (as Christ saith of Nathanael, Joh 1:47 ) with those who are (as the apostle speaks, Rom 2:29 . Jews inwardly, by the circumcision of the heart and Spirit, spoken of and promised by God, Deu 30:6 . After those days, saith the Lord, I will put my law in their inward parts, and write it in their hearts : in the times of the gospel, God’ s law is not abrogated and made void. Christ himself came not to destroy the law, but to fulfil it; but it is written in the hearts of God’ s true Israel by the finger of the Spirit, not in tables of stone only; and they become obedient to it, not from compulsion and force, but from their secret approbation of it, and acknowledgment of it, as holy, just, and good , the delight they take in it after the inward man, Rom 7:22 . But some may object, How was this a new covenant? Did not God of old write his law in the hearts of his people? Did not David, and other the servants of God, (of whom we read in the Old Testament,) serve God out of a principle of love and delight in his law?
Answ Undoubtedly David and others did so, and the law of God was wrote in their hearts, but it was by virtue of this new covenant , from the free and efficacious grace of God. Mr. Calvin, I think, judgeth right, that the prophet’ s design here is to express the difference betwixt the law and the gospel . The first showeth duty; the latter bringeth along with it the grace of regeneration , by which the heart is changed, fitted, and enabled for and unto duty. All under the time of the law that came to salvation were saved, not from the law, or by that, but by the gospel, and this new covenant; but this was not evidently exhibited, neither was the regenerating grace of God so common, under the time of the law, as it hath been under the gospel, which maketh it look like a new covenant with men, though it was the same covenant which God was always in with his people; for what difference is there between the terms of the covenant as recited here, Jer 24:7 30:22 , and as made with Abraham? Gen 17:7 Deu 30:6 . It is further observable, that God maketh the writing the law in people’ s hearts his own work. There were no need of God’ s putting his law into men’ s inward parts, if they had such an inward power (as some talk of) of themselves to do it, and could write it there with a pen of their own making. The papists allow God a share in this work, only give man himself the greatest share. Others indeed give God nothing but the honour of giving man a reasonable soul , furnished with such a power, and that he hath done to heathens as well as those within the pale of the church, and the preaching of the gospel; and to those within the church, a further aid and assistance to them than heathens have to use their natural power well. But let any understanding person judge whether this be probably the sense of this text, or comprehensive of all within the covenant which God hath made with his people; or supposing this were true, what that is which differeth one man living under the gospel from another, but himself; and whether by this doctrine man be not made a god to himself that is, the principal cause of all spiritual and eternal good, which how it comporteth with the honour and glory of God, or with this text, and many others of like nature, I do not understand.

Poole: Jer 31:34 - -- This must not be so interpreted as if under the gospel there should be no more need of ministerial teaching, for Christ himself sent out his apostle...
This must not be so interpreted as if under the gospel there should be no more need of ministerial teaching, for Christ himself sent out his apostles to preach; nor yet as if there should be no more need of brotherly teachings, by instruction or conception; the contrary is commanded, Col 3:16 . It is only an expression signifying the increase of knowledge, and of the fear of the Lord, that should be after the pouring out of the Spirit: we have such expressions 1Jo 2:27 . The learned author of our English Annotations thinks this phrase signifies, that under the gospel there should be a greater measure of means of knowledge, and of knowledge got by that means, and of clearness of understanding in persons, or ability to conceive things revealed, and a greater number of persons that should be enlightened with the saving knowledge of God. Others say, that by knowing the Lord is to be understood the first knowledge of God; Christians should not need be taught the first rudiments: but the apostle speaks otherwise, Heb 5:12 . Others by knowledge understand the fear of the Lord. God saith, they should all know him; but it must not be understood of the same degree and measure, but in a degree of sufficiency for the duties which God expected from them upon their notion and apprehension of God. God makes the root of all this grace to be the free pardon and remission of their sins.

Poole: Jer 31:35 - -- The word egd is here ill translated divide , which hath led some interpreters to think that God here hath a respect to his dividing the Red Sea, t...
The word

Poole: Jer 31:36 - -- There are ordinances of worship, which are God’ s laws relating to his worship; and ordinances of justice, which are God’ s laws for the e...
There are ordinances of worship, which are God’ s laws relating to his worship; and ordinances of justice, which are God’ s laws for the executing civil justice; and ordinances of nature, which are God’ s establishments for the working of natural causes in their order; these are those here spoken of, which shall hold and continue to the dissolution of the world, the continuance of which God pawneth as a pledge of the continuance of Israel as a nation all the days , (so it is in the Hebrew,) that is, many days, or all the days they shall keep close with him, or which he hath appointed. If we interpret it (as in our version)
for ever it must be understood not of Israel according to the flesh, but of the church, the true Israel of God, which shall never fail.

Poole: Jer 31:37 - -- That is, I will never cast off all the seed of Israel, (which promise the apostle, Rom 11:1,2 , proveth to have been by God made good, notwithstandi...
That is, I will never cast off all the seed of Israel, (which promise the apostle, Rom 11:1,2 , proveth to have been by God made good, notwithstanding the rejection of the great body of that people,) for none but God can either measure the heavens, or pierce to the centre of the earth.

Poole: Jer 31:38 - -- That is, it shall be built round, as largely as ever. We read of this
tower of Hananeel Neh 3:1 12:39 Zec 14:10 ; it was in the south, or rather th...
That is, it shall be built round, as largely as ever. We read of this
tower of Hananeel Neh 3:1 12:39 Zec 14:10 ; it was in the south, or rather the eastern part of the city. We read of the
gate of the corner 2Ki 14:13 Zec 14:10 ; most agree that it is in the north-cast part of the city.

Poole: Jer 31:39 - -- That is, it shall be built round about upon its old foundations: see Ne 3 . We are ignorant of the ancient situation of the city, so are the Jews th...
That is, it shall be built round about upon its old foundations: see Ne 3 . We are ignorant of the ancient situation of the city, so are the Jews themselves, therefore it is vain to pretend to an exact skill in these names of places; some say
Gareb signifies a scab , and the hill had its name from leprous persons lying there.

Poole: Jer 31:40 - -- The whole valley of the dead bodies a valley so called (as some think) from the multitude of Sennacherib’ s army slain there; or, (as others thi...
The whole valley of the dead bodies a valley so called (as some think) from the multitude of Sennacherib’ s army slain there; or, (as others think,) from the bodies of malefactors put to death at Golgotha, (which was near,) cast or buried there.
And of the ashes so called (as is thought) from the ashes of the sacrifices carried thither. Some think that
the horse gate had its name from the king’ s horses led out at it. The sum is, the whole city shall be built.
Shall be holy unto the Lord all these places shall be parts of the holy city, and God’ s name shall be sanctified, and he shall be worshipped in them all; and the city for a long time shall abide, and
not be plucked up, nor thrown down for we know after many years it was plucked up by the Romans. If we interpret the word
for ever of a perpetuity, the church of God must here be understood, against which the gates of hell shall never prevail, as Christ hath promised.
Haydock: Jer 31:33 - -- Heart. They were more docile after their return: yet still their service was very imperfect and forced. How many false traditions were received, at...
Heart. They were more docile after their return: yet still their service was very imperfect and forced. How many false traditions were received, at the coming of Christ! This of course, regards his disciples.

Haydock: Jer 31:34 - -- Lord. Christ himself came to instruct mankind. The true God was better known than ever, even by the illiterate. Yet God requires us to have recour...
Lord. Christ himself came to instruct mankind. The true God was better known than ever, even by the illiterate. Yet God requires us to have recourse to men, in order to know his truths, as St. Paul was sent to Hananias, and the eunuch to Philip. [Acts viii., and ix.] (Haydock) ---
The apostles were enlightened by the Holy Ghost, (John vi. 45.; St. Augustine, de Spir.; Calmet) who still guides the flock by his pastors. The private spirit is too fanatical and delusive. (Haydock) ---
The most ignorant shall easily become acquainted with the truths of salvation. External preaching is requisite, though of little use unless grace touch the mind and the heart. (Tirinus) ---
All will hear successively, (Haydock) or embrace the gospel at the same time, for several years before the last day. (Houbigant, pref. in Prop. 356) (Isaias xi. 9., and xlv. 23., and Sophonias iii. 9., &c.) (Haydock)

Haydock: Jer 31:36 - -- Ever. Like the Chanaanites and Ephraim during the captivity, Isaias vii. 8. God restored the latter. Yet they are again dispersed from above 17 ...
Ever. Like the Chanaanites and Ephraim during the captivity, Isaias vii. 8. God restored the latter. Yet they are again dispersed from above 17 centuries, so that this perpetuity, which shall equal the world's duration, belongs to the Church. (Calmet) ---
Israel remains, not in the incredulous Jews, but in those who with the apostles embraced and propagated the faith of Christ. (St. Jerome) (Worthington)

Haydock: Jer 31:37 - -- Out, experimentally, and not by philosophical hypotheses, which were little known in the days of Jeremias. (Calmet) ---
Septuagint, "if it be mad...
Out, experimentally, and not by philosophical hypotheses, which were little known in the days of Jeremias. (Calmet) ---
Septuagint, "if it be made lower." (Haydock) ---
This is impossible; so it is that I should abandon Israel. (Theodoret) ---
All was not faithless. (Calmet) ---
The Israel of God embraced the gospel. (Haydock)

Haydock: Jer 31:38 - -- Come, is only in the margin of the Hebrew, but is found properly in some manuscripts. (Kennicott) ---
Corner. On the south, opposite to the forme...
Come, is only in the margin of the Hebrew, but is found properly in some manuscripts. (Kennicott) ---
Corner. On the south, opposite to the former, 2 Esdras iii. 1.

Haydock: Jer 31:40 - -- Valley of Hinnom, or Topheth, (chap. vii. 32., and xix. 6.) where Cedron flowed, Zacharias xiv. 4. (Calmet) ---
The city was much enlarged on this ...
Valley of Hinnom, or Topheth, (chap. vii. 32., and xix. 6.) where Cedron flowed, Zacharias xiv. 4. (Calmet) ---
The city was much enlarged on this side, under the Machabees. (Josephus, Jewish Wars vi. 6.) ---
Ever. Yet the temple was utterly destroyed by the Romans, so that we must explain this of the Catholic Church, founded on a rock, and proof against the gates of hell, and all the malice of heretics and persecutors, Matthew xvi. 18. (Calmet)
Gill: Jer 31:33 - -- But this shall be the covenant that I will make with the house of Israel; after those days, saith the Lord,.... The several articles or branches of t...
But this shall be the covenant that I will make with the house of Israel; after those days, saith the Lord,.... The several articles or branches of the covenant next follow, which show it to be different from the former:
I will put my law in their inward parts, and write it in their hearts; not the ceremonial law, which was abolished when this covenant was made; but rather the moral law still in force, which is a transcript of the nature and will of God; was inscribed on Adam's heart in innocence; is greatly obliterated by sin; a contrary disposition to it is in man; this is reinscribed in regeneration; and hence a regard is had to it by regenerate persons, in which lies part of their conformity to Christ: or else, since the word here used signifies doctrine or instruction, the Gospel and the truths of it may be meant; see Isa 2:2, Rom 3:27; which have a place and dwell in the hearts of renewed ones. The Septuagint version reads it in the plural number, "laws"; and so does the apostle, Heb 8:10; and may design the ordinances of the Gospel, and the commandments of Christ; which such, who are called by grace, have at heart to keep, and are made willing to be subject to; besides, the principle of grace in the soul is called "the law of the mind"; Rom 7:23; it has the force of a law; is a reigning, governing, principle; and which is implanted in the genre by the spirit and power of God; the tables on which this law or laws are written are not tables of stone, but the fleshly tables of the heart; the heart is the proper seat, both of the law of God and Gospel of Christ, as well as of the grace of God in all regenerate persons: and the "putting" of those things there denotes knowledge of them, as of the spirituality of the law, and its perfection; that there is no righteousness by it, and is only fulfilled by Christ; and that it is a rule of walk and conversation; and also of the doctrines of the Gospel, in the power and savour of them, and of the ordinances of it, so as to practise them, and walk in them; and an experience of the truth and reality of internal grace: and "writing" them here may denote affection for, and subjection to, the above things; and a clear work of grace upon the soul, so as to be legible, and appear to be the epistle of Christ, written not with the ink of nature's power, but by the Spirit of the living God; see 2Co 3:3. This passage is applied to future times, the times of the Messiah, by the Jews m:
and will be their God, and they shall be my people; God is the God of his covenant ones; not as the God of nature and providence only, but as the God of grace, and as their God and Father in Christ; which is preferable to everything else; all things are theirs; nor can they want any good thing; they need fear no enemy; they may depend upon the love of God, and be secure of his power; they may expect all blessings here and hereafter; for this covenant interest will always continue: and they are his people in such sense as others are not; a distinct, special, and peculiar people; a people near unto the Lord; high in his favour, and greatly blessed by him; all which is made to appear in their effectual calling; see 1Pe 2:9.

Gill: Jer 31:34 - -- And they shall teach no more every man his neighbour, and every man his brother,.... Which is not to be understood of the outward ministry of the word...
And they shall teach no more every man his neighbour, and every man his brother,.... Which is not to be understood of the outward ministry of the word; in heaven indeed there will be no need of it, nor in the New Jerusalem state; but in every period of time before it. In the first times of the Gospel, persons were appointed and qualified by Christ to be pastors and teachers; and in the latter day men shall run to and fro, and increase knowledge; besides, the saints in the present state stand in need of teaching; since they know but in part, and there is room for a growth in grace, and in the knowledge of Christ: nor does this contradict brotherly teaching, or the private instructions of saints in religious conversation and Christian conference, which are very useful; but is rather opposed to pretended revelations of private men; or to the magisterial dictates of persons in public office; the word of God being the only rule of instruction in righteousness: or this may be not absolutely, but comparatively said; setting forth the abundance of knowledge under the Gospel dispensation, that, in comparison of former times, there would be no need of the means of further knowledge:
saying, know the Lord: not naturally, or as by the light of nature; but spiritually; nor in a general way, as the God of nature and providence, as a Creator, Preserver, and Benefactor; but in a special manner, as the God of grace, as the God and Father of Christ, and his people in him; not legally, but evangelically; not speculatively, but practically, and in a saving way and manner: this kind of knowledge now under the Gospel dispensation is greater than under the former; as the knowledge of God in his persons, in his perfections, in his titles and characters, and in his Son; and as to the manner of it, clearly, with open face as in a glass; and as to the persons to whom it is communicated, not to Judah only, but to men of all nations; all which is owing to a greater effusion of the spirit, as it follows:
for they shall all know me, from the least of them unto the greatest of them, saith the Lord: not all mankind; but all the house of Israel, all the family of God, all the children of God being taught by him; not all alike, but all with the same kind of knowledge. This is frequently applied to the times of the Messiah by the Jews n:
for I will forgive their iniquity, and I will remember their sin no more; there was forgiveness of sin under the former covenant, but the blood of Christ was not then actually shed for it; it was held forth under types; and there was a remembrance of sin made every year; and saints had not such a clear and comfortable sight of pardon in common as now; and it was known and applied but to a few. This is the staple blessing of the covenant, and the evidence of all the rest.

Gill: Jer 31:35 - -- Thus saith the Lord, which giveth the sun for a light by day,.... As he did at first, and still continues it; and which is a wonderful gift of nature ...
Thus saith the Lord, which giveth the sun for a light by day,.... As he did at first, and still continues it; and which is a wonderful gift of nature he bestows on men, unworthy of such a favour, Mat 5:45;
and the ordinances of the moon and of the stars for a light by night; which have a settled regular order and course, in which they move; and whereby they impart the light they borrow from the sun, to enlighten the world by night; which is another favour to the inhabitants of it; see Gen 1:16;
which divideth the sea when the waves thereof roar; some refer this, as Kimchi, to the dividing of the Red sea for the Israelites to pass over; but it rather respects an action more frequently done; and should be rendered, which "stilleth", or "maketh the sea quiet" o; which best agrees with what follows; when it is tumultuous, and threatens the loss of ships and men's lives, and attempts to pass its bounds, he "rebukes it"; so the Targum; and makes it a calm; he stilleth the noise of the seas, the noise of their waves, Psa 65:7;
the Lord of hosts is his name; that has all the armies of heaven and earth at his command, and can do whatever he pleases; he, and he only, can do the above things, and does them; and he that can do them, is able to make good the covenant he has made with the house of Israel, and fulfil the promises of it, of which there is an assurance; as well as he is able to secure an interest and a church for himself unto the end of the world, as the following words show.

Gill: Jer 31:36 - -- If those ordinances depart from before me, saith the Lord,.... Of the sun, moon, and stars; should these leave their proper course, and not perform th...
If those ordinances depart from before me, saith the Lord,.... Of the sun, moon, and stars; should these leave their proper course, and not perform their several functions, or do the service appointed for them; should they desert their master, or disobey his orders, turn away from him, and pay no regard to the laws and rules he has set them:
then the seed of Israel shall also cease from being a nation before me for ever; but, as the former is impossible, so is the latter, The Jews ceased not from being a nation through their captivity in Babylon, nor through their destruction by the Romans; they continue a distinct nation and people to this day, though scattered throughout the nations of the world: though this rather refers to the spiritual Israel, the holy nation and peculiar people; Christ will have a seed to serve him as long as the sun and moon endure; his church shall continue to the end of the world; it is built on a rock; and the gates of hell cannot prevail against it.

Gill: Jer 31:37 - -- Thus saith the Lord, if heaven above can be measured,.... Either the space between the highest heavens and the earth; or the extent of the heavens, fr...
Thus saith the Lord, if heaven above can be measured,.... Either the space between the highest heavens and the earth; or the extent of the heavens, from one end of them to the other, which cannot be done by man; so the Targum,
"as it is impossible that man should know the measure of the heavens above;''
otherwise it is measured by the Lord, for he hath "meted out heaven with a span", Isa 40:12;
and the foundations of the earth searched out beneath: so as to be known what they are, or on what they are fastened, since the earth is hung upon nothing, Job 38:6;
I will also cast off all the seed of Israel for all that they have done, saith the Lord; as the former cannot be, so neither the latter; when there was a very great rejection of the Jews for their disbelief of the Messiah, they were not all cast off; the Apostle Paul was an instance to the contrary, and so were others: "the remnant according to the election of grace"; and there is a time coming when all Israel shall be saved, Rom 11:5; nor shall any of the spiritual Israel be cast off by him, or cast away from him, so as to perish; the Israel, whom God foreknew, is chosen, redeemed, and whom he calls by his grace; no, not for all the sins and transgressions they have been guilty of, however they may deserve it. The reasons are, because of his unchangeable love to them; his unalterable covenant with them; the satisfaction his son has made for them; and the free and full pardon of their sins, which he has granted to them.

Gill: Jer 31:38 - -- Behold, the days come, saith the Lord,.... The word come is not in the text; it is read, but not written. The vowel points are in the text, but not th...
Behold, the days come, saith the Lord,.... The word come is not in the text; it is read, but not written. The vowel points are in the text, but not the letters; which those, who are against the antiquity of the points, would do well to consider; since the Jews never suffered any additions to the Bible. Jarchi says this prophecy refers to future times in the latter redemption, and never was fulfilled in the second temple; and indeed, under the figure of rebuilding Jerusalem, seems to be intended the building of the Gospel church, which was to continue to the end of time; for both holiness and perpetuity are ascribed to it:
that the city shall be built to the Lord; the city of Jerusalem; which was to be rebuilt upon the return of the Jews from the Babylonish captivity, as by the order, and under the direction and protection of the Lord, so for his service and worship; the temple in it should be built up again, and divine worship restored; and both that and the city, with the inhabitants of it, be devoted to his service; a type of the Gospel church, built up an habitation for God, where he is worshipped, feared, and glorified:
from the tower of Hananeel unto the gate of the corner; of the tower of Hananeel mention is made in Neh 3:1. The Targum calls it the tower of Pikkus. Lightfoot places it on the south side of the city, bending to the east; but most place it on the east side of it: here probably the building of the city began in Nehemiah's time, and proceeded to the gate of the corner, which lay northeast; of which see 2Ki 14:13; Jerom interprets the tower of Hananeel the tower of obedience, or of the grace and gifts of God, which latter is not much amiss; since the word "Hansheel" may be interpreted "God gives grace"; and the spiritual building of the church proceeds from the grace of God, upon the foundation of the apostles and prophets, Christ being the chief corner stone, Eph 2:20.

Gill: Jer 31:39 - -- And the measuring line shall yet go forth over against it,.... Or, "before it" p; the gate proceeding right on from it; of the length of the measuring...
And the measuring line shall yet go forth over against it,.... Or, "before it" p; the gate proceeding right on from it; of the length of the measuring line, or reed; see Eze 40:5; though some render it, "before him" q; before the Lord, under whose direction and powerful providence the work went on; so the city gates and walls of the New Jerusalem are said to be measured with a reed, Rev 21:15;
upon the hill Gareb; which signifies a "scab", so called, as is supposed, from scabby and leprous persons sent here to dwell, which was a "lazaretto" for them. Lightfoot, following Lyra, takes it to be the same with Mount Calvary: it was on the north side of the city, bending to the west; and, if the same with Calvary, it was on the west side. The Targum renders it,
"the hill which was near to Gareb:''
and shall compass about to Goath; so called perhaps from the difficulty of its ascent, it being a laborious work to go up to it, enough to make a man breathe. Lyra takes it to be Golgotha, which is not very likely; it seems to be at some distance from the former; since from that there was a round about, a compass fetched to this: it is supposed to lie on the west side of the city, towards the south. The Targum renders it the calves' pool, or the round pool; it is thought by some more likely to be the hill Josephus r speaks of, that hung over the valley of Siloam.

Gill: Jer 31:40 - -- And the whole valley of the dead bodies, and of the ashes,.... The Targum paraphrases it,
"where the carcasses of the Assyrian army fell;''
Senn...
And the whole valley of the dead bodies, and of the ashes,.... The Targum paraphrases it,
"where the carcasses of the Assyrian army fell;''
Sennacherib's army, destroyed by an angel; and so Jarchi and Kimchi; which latter observes, that the word for "ashes" signifies "fat"; and so may describe the persons then destroyed, who were fat and lusty men: others think, more probably, that the valley of Tophet or Hinnom is here meant; so called, either from the persons that were burnt and sacrificed to Moloch; or from the carcasses of malefactors interred here; and from the ashes of the sacrifices which were brought from the temple, and laid here. This valley lay southwest of the city; it was a ditch at the foot of the mount of Calvary; where, as Monsieur Thevenot s says, now stands the chapel of the invention of the cross:
and all the fields unto the brook of Kidron; such as the potters and fullers' fields, which lay to the south of the city, or more to the east, where Kidron was situated:
unto the corner of the horse gate towards the east; and so the compass is fetched round the city to the eastern part of it, from whence it began, even to the tower of Hananeel, which was on the east of this horse gate; see 2Ki 11:16. The Targum renders it,
"to the corner of the gate of the house of the king's course;''
supposed to be the gate at which the king's horses went in and out, when led to be watered or exercised:
shall be holy unto the Lord; that is, the whole city in its utmost compass thus rebuilt, yea, even the out parts of it, and those that were defiled with the carcasses of men, and ashes of the burnt offerings. It seems to respect the extensive holiness of the church of God in the latter day; compare with it Zec 14:10;
it shall not be plucked up, nor thrown down any more for ever; which, if understood literally of the city of Jerusalem, can only signify, that it should not be destroyed soon, but should continue a long time; for certain it is, that after it was rebuilt by Zerubbabel, it was plucked up, and thrown down by the Romans, and particularly by Hadrian, who ploughed it up, and built another city, and called it by his own name; but this figuratively rather intends the church of Christ, which is built on him the Rock, and so is immovable; and, like Mount Zion, shall abide for ever.

expand allCommentary -- Verse Notes / Footnotes
NET Notes -> Jer 31:33; Jer 31:33; Jer 31:33; Jer 31:33; Jer 31:33; Jer 31:33; Jer 31:33; Jer 31:33; Jer 31:34; Jer 31:34; Jer 31:34; Jer 31:34; Jer 31:35; Jer 31:36; Jer 31:36; Jer 31:37; Jer 31:37; Jer 31:37; Jer 31:38; Jer 31:38; Jer 31:38; Jer 31:38; Jer 31:38; Jer 31:38; Jer 31:38; Jer 31:39; Jer 31:39; Jer 31:40; Jer 31:40; Jer 31:40; Jer 31:40; Jer 31:40; Jer 31:40; Jer 31:40

NET Notes: Jer 31:34 The Hebrew particle כִּי (ki) that introduces this clause refers to more than just the preceding clause (i.e., that all will k...

NET Notes: Jer 31:35 Heb “Yahweh of armies.” See the study note on 2:19 for this title. In the Hebrew text the verse reads: “Thus says the Lord who provi...

NET Notes: Jer 31:36 Heb “‘If these fixed orderings were to fail to be present before me,’ oracle of the Lord, ‘then the seed of Israel could cease...


NET Notes: Jer 31:38 The Tower of Hananel is referred to in Neh 3:1; 12:39; Zech 14:10. According to the directions given in Neh 3 it was in the northern wall, perhaps in ...

NET Notes: Jer 31:39 The location of the Hill of Gareb and the place called Goah are not precisely known. However, it has been plausibly suggested from the other localitie...

NET Notes: Jer 31:40 The area that is here delimited is larger than any of the known boundaries of Jerusalem during the OT period. Again, this refers to the increase in po...
Geneva Bible: Jer 31:33 But this [shall be] the covenant that I will make with the house of Israel; After ( k ) those days, saith the LORD, I will put my law in their inward ...

Geneva Bible: Jer 31:34 And they shall ( l ) teach no more every man his neighbour, and every man his brother, saying, Know the LORD: for they shall all know me, from the lea...

Geneva Bible: Jer 31:35 Thus saith the LORD, who giveth ( m ) the sun for a light by day, [and] the ordinances of the moon and of the stars for a light by night, who divideth...

Geneva Bible: Jer 31:37 Thus saith the LORD; If heaven above can be measured, ( n ) and the foundations of the earth searched out beneath, I will also cast off all the seed o...

Geneva Bible: Jer 31:38 Behold, the days come, saith the LORD, that the ( o ) city shall be built to the LORD from the tower of Hananeel to the gate of the corner.
( o ) As ...

expand allCommentary -- Verse Range Notes
TSK Synopsis -> Jer 31:1-40
TSK Synopsis: Jer 31:1-40 - --1 The restoration of Israel.10 The publication thereof.15 Rahel mourning is comforted.18 Ephraim repenting is brought home again.22 Christ is promised...
Maclaren: Jer 31:36 - --What The Stable Creation Teaches
If those ordinances depart from before Me, saith the Lord, then the seed of Israel also shall cease from being a nat...

Maclaren: Jer 31:37 - --What The Immense Creation Teaches
If heaven above can be measured, and the foundations of the earth searched out beneath, I will also cast off all th...
MHCC -> Jer 31:27-34; Jer 31:35-40
MHCC: Jer 31:27-34 - --The people of God shall become numerous and prosperous. In Heb 8:8, Heb 8:9, this place is quoted as the sum of the covenant of grace made with believ...

MHCC: Jer 31:35-40 - --As surely as the heavenly bodies will continue their settled course, according to the will of their Creator, to the end of time, and as the raging sea...
Matthew Henry -> Jer 31:27-34; Jer 31:35-40
Matthew Henry: Jer 31:27-34 - -- The prophet, having found his sleep sweet, made so by the revelations of divine grace, sets himself to sleep again, in hopes of further discoveries,...

Matthew Henry: Jer 31:35-40 - -- Glorious things have been spoken in the foregoing verses concerning the gospel church, which that epocha of the Jewish church that was to commence a...
Keil-Delitzsch -> Jer 31:31-40
Keil-Delitzsch: Jer 31:31-40 - --
The new covenant. - Jer 31:31. "Behold, days are coming, saith Jahveh, when I will make with the house of Israel and with the house of Judah a ...
Constable -> Jer 2:1--45:5; Jer 30:1--33:26; Jer 30:1--31:40; Jer 31:31-34; Jer 31:35-37; Jer 31:38-40
Constable: Jer 2:1--45:5 - --II. Prophecies about Judah chs. 2--45
The first series of prophetic announcements, reflections, and incidents th...

Constable: Jer 30:1--33:26 - --C. The Book of Consolation chs. 30-33
This section of the Book of Jeremiah is a collection of prophecies...

Constable: Jer 30:1--31:40 - --1. The restoration of all Israel chs. 30-31
Two things mark these first two chapters of the Book...

Constable: Jer 31:31-34 - --The New Covenant 31:31-34
Many commentators believe that Jeremiah's revelation of the New Covenant was his greatest theological contribution. They vie...

Constable: Jer 31:35-37 - --Permanent restoration 31:35-37
31:35 The Lord reminded His people that He was the one who controlled the course of nature, not Baal. It operated regul...
