เยเรมีย์ 31:38 วิจารณ์

This chapter goes on with the good words and comfortable words which we had in the chapter before, for the encouragement of the captives, assuring them that God would in due time restore them or their children to their own land, and make them a great and happy nation again, especially by sending them the Messiah, in whose kingdom and grace many of these promises were to have their full accomplishment. I. They shall be restored to peace and honour, and joy and great plenty (Jer 31:1-14). II. Their sorrow for the loss of their children shall be at an end (Jer 31:15-17). III. They shall repent of their sins, and God will graciously accept them in their repentance (Jer 31:18-20). IV. They shall be multiplied and increased, both their children and their cattle, and not be cut off and diminished as they had been (Jer 31:21-30). V. God will renew his covenant with them, and enrich it with spiritual blessings (Jer 31:31-34). VI. These blessings shall be secured to theirs after them, even to the spiritual seed of Israel for ever (Jer 31:35-37). VII. As an earnest of this the city of Jerusalem shall be rebuilt (Jer 31:38-40). These exceedingly great and precious promises were firm foundations of hope and full fountains of joy to the poor captives; and we also may apply them to ourselves and mix faith with them.

INTRODUCTION TO JEREMIAH 31 This chapter is connected with the former, respects the same times, and is full of prophecies and promises of spiritual blessings; of the coming of Christ; of the multiplication of his people, and the increase of their joy; of the conversion of the Gentiles; of the covenant of grace; and of the stability of the saints. It begins with the principal promise of the covenant, confirmed by past experience, of divine goodness, and with a fresh declaration of God's everlasting love, Jer 31:1; an instance of which would appear, in planting vines or churches in Samaria, the metropolis of Ephraim or the ten tribes, under the ministry of the apostles, the watchmen, on Mount Ephraim; whereby the Israel of God would be built, beautified, and made to rejoice, Jer 31:4; yea, it would be matter of joy to all that heard of it; since, notwithstanding distance and other difficulties, a great number should come to Christ, and to his church, drawn by the Father's love to them, and as owing to the relation he stands in to them, Jer 31:7; redemption out of the hands of Satan, and every spiritual enemy, must be published among the Gentiles; which would cause great joy, and give great satisfaction to the priests and people of the Lord, expressed by various metaphors, Jer 31:10; and though, upon the birth of the Redeemer, there would be an event, which might tend to damp the joy of saints on account of it, the murder of the infants at Bethlehem; yet some things are said to encourage faith, hope, and joy, and to abate sorrow and weeping, Jer 31:15; Ephraim's affliction, and behaviour under it, his repentance and reception, are recorded, Jer 31:18; backsliding Israel are called upon to return, in consideration of the birth of the Messiah, Jer 31:21; the happy and flourishing estate of the people of God is promised; all which were made known to the prophet by a dream in the night, Jer 31:23; and fresh promises are made, that the Lord would do them good, and not punish the children for their fathers' sins, but everyone for their own, Jer 31:28; and then an account is given of the new covenant of grace, as distinct from the old, and of the articles of it; the inscription of the law in the heart, spiritual knowledge of the Lord, and remission of sin, Jer 31:31; then follow assurances of the everlasting continuance of the true Israel and church of God, Jer 31:35; and the chapter is concluded with a promise of rebuilding the city of Jerusalem, and of the holiness of it, and of its abiding for ever, 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 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 Kg2 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.

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.”

(Verse 38) . Behold, the days are coming, says the Lord, when the city will be rebuilt for the Lord, from the tower of Ananeel (also known as Anamehel) to the corner gate. And the measuring line will extend beyond it, to the hill of Gareb, and will encompass Goatha (or according to the Septuagint, with chosen stones). And the entire valley of ruins (for which Theodotius placed the Hebrew word Phagarim, and ashes, and all Asaremoth, which we better read as Asademoth, for which Aquila interpreted as suburban) will extend to the Kidron Valley, to the corner of the Eastern Horse Gate. The holy place of the Lord will not be rooted up or destroyed forever. Those who receive the kingdom of Christ in the land of Judea, namely the Jews and our Judaizers, try to show the tower of Ananeel and the gate of the corner, and the hill of Gareb, and Goatha, and the valley of Phagarim, and all Asademoth, and the Cedron torrent, and the place of the corner gate of the east horses: and there they say that the sanctuary of the Lord, that is, the temple, is to be built, and will remain forever. Because they cannot show this accomplishment after the captivity during the times of Zorobabel and Ezra, they move on to the times of Christ, whom they say will come at the end of the world, so that he may descend upon Jerusalem adorned with gold and jewels, according to the Book of Revelation, and be built around this land, that is, from that place to this place, in a circuit (Rev. 21). And they take this ring of theirs, because it is situated by the tower of Anathoth, which is now called Jeremiah, three miles separated from Jerusalem, all the way to the Brook of Kidron, which is written in the Gospel (John 18), and is in the valley of Jehoshaphat, where there was a garden, in which Judas the betrayer handed over the Savior, the foundations of the city are laid. We are about to read, they say, that Anameel, the cousin of Sallum, was the son of Jeremiah, who bought the field, and this is the tower of Ananeel, ignorant of the Hebrew truth. For here it is written according to the Hebrew text, from the tower of Ananeel (which means 'grace of God') through Nun, namely the middle letter. There it says: 'Behold, Anameel (which means 'grace of God') the son of Sallum, your cousin, will come to you, through the middle letter Mem.' Therefore, invoking the Lord and Savior, who has the key of David, who opens and no one can shut, who shuts and no one can open; who also opened the sealed book of Isaiah and all the prophets (Isaiah 22); and the twenty-four elders who held harps worshiped (Revelation 3), indicating that only He can reveal the divine mysteries, let us approach the building of the city to which the prophetic word is directed: 'Glorious things are said of you, O city of God' (Psalm 87:3); and 'The streams of the river make glad the city of God' (Psalm 46:4). So the Church is built from the tower of obedience, or grace, and the gifts of God (for this is what Ananeel interprets), up to the gate of the corner, which may seem to have a lofty beginning, as long as we continue in this flesh, we cannot possess the straight line of truth: but we stand in the corner and with broken lines, and go out beyond the measuring line against it, that is, the gate of the corner, over the hill Gareb, which in our language is translated either as sojourning or scabies, to teach us to be strangers and foreigners, and not to easily consent to itching ears and the novelty of the worst dogmas. And Goatha will go around, he says, for which they were interpreted as seventy by a circuit, with chosen stones that roll upon the face of the earth, and are bound with a corner stone, as the apostle Peter says: And you yourselves are built up as living stones into a spiritual house, a holy priesthood, offering spiritual sacrifices and acceptable to God through Jesus Christ (1 Peter 2:5). And she will go around, he says, all the valley of Phagarim, which is interpreted as ruins; and ashes, understood, so that although we may seem to be without inhabitants: nevertheless, let us always fear ruins and consider ashes; and in repentance let us say with David: For I have eaten ashes as bread, and mixed my drink with weeping (Psalm 102:10). And it is said to those who lie down: Does one not rise again who falls? says the Lord (Jeremiah VIII, 4). And he says that the whole place, which we translate as the region of death, is divided into two words; Sade (), which means region, and Moth (), which translates as death: for which Aquila translates as suburbs, or fields, and rural areas. The region of death is the region of sins; and the suburbs are the region of pleasures, which goes up to the Brook Kidron, where the Lord was handed over, who is interpreted as darkness (John XVIII). See how many places the Church has, and how that Apostolic saying is fulfilled: That it may be without stain or wrinkle (Ephes. V, 27), and be preserved in the future and in the heavenly realms. You hear of corners, you hear of decay, you hear of ruins and ashes, and the region of death, and darkness, and you boast of your power and sinlessness. Finally, it follows: even up to the corner of the gate. And this corner, so that no true justice, no certain victory, may be shown in this world. Even though it is the eastern corner of the gate from which the light comes out, it is nevertheless called the horses: to teach us that we need to run and compete, and finally deserve to hear with the Lord: You have ascended on high, you have led captivity captive: you have received gifts for men; yea, for the rebellious also, that the LORD God might dwell among them (Psalm 68:18). In the Eastern gate, in the gate of the chariots, is the sanctification of the Lord. And then we may consider ourselves perfect, when we say to the Lord: The chariot of God is ten thousand times ten thousand: the Lord is among them, as in Sinai in the holy place (Psalm 68:17). Such a building, which is built upon the foundation of Christ, of which the Apostle speaks: 'As a wise architect, I have laid the foundation' (I Cor. III, 10), will never be destroyed, but will remain forever. The obscure and difficult matters must be discussed in more detail, so that we may quickly go through the obvious ones.

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!

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.

CONTINUATION OF THE PROPHECY IN THE THIRTIETH CHAPTER. (Jer. 31:1-40) At the same time--"In the latter days" (Jer 30:24). the God of--manifesting My grace to (Gen 17:7; Mat 22:32; Rev 21:3). all . . . Israel--not the exiles of the south kingdom of Judah only, but also the north kingdom of the ten tribes; and not merely Israel in general, but "all the families of Israel." Never yet fulfilled (Rom 11:26).

tower of Hananeel--The city shall extend beyond its former bounds (Neh 3:1; Neh 12:39; Zac 14:10). gate of . . . corner-- (Kg2 14:13; Ch2 26:9).