For whatsoever things were written aforetime were written for our learning, that we through patience and comfort of the scriptures might have hope.
Romans 15:4



A Bible Study - Commentary by Jim Melough

Copyright 2003 James Melough

31:1.  “At the same time, saith the Lord, will I be the God of all the families of Israel, and they shall be my people.”


“... the same time” is generally understood to be the time described in verses 17-22 of the preceding chapter, i.e., the Millennium, the meaning here being that everyone passing from the Great Tribulation into the Millennium will have become a believer during that terrible era.


31:2.  “Thus saith the Lord, The people which were left of the sword, found grace in the wilderness; even Israel, when I went to cause him to rest.”


The reference here seems to be to those, who during the Great Tribulation, will have found a place of safety in the wilderness, that refuge, it is believed by many, being the ancient rock-carved city of Petra which stands today as it did more than two thousand years ago, untouched by the ravages of time, preserved by God to be a refuge for some of His own during the Great Tribulation. 


31:3.  “The Lord hath appeared of old (from afar) unto me, saying, Yea, I have loved thee with an everlasting love: therefore with loving kindness have I drawn thee.”


“... of old” is better translated, “from afar.”  The one to whom Jehovah appeared is taken by some to have been Jeremiah; by others, to have been the believing post-Tribulation remnant of Israel about to enter the Millennium.”


31:4.  “Again I will build thee, and thou shalt be built, O virgin of Israel: thou shalt again be adorned with thy tabrets (tambourines), and shall go forth in the dances of them that make merry.”


In the Millennium Israel will be increased numerically, the use of the term virgin referring to her moral purity, her going forth with musical instruments to sing and dance, speaking of the joy that is the inseparable concomitant of obedience.


31:5.  “Thou shalt yet plant vines upon the mountains of Samaria: the planters shall plant, and shall eat them as common things.”


This adds yet another brush stroke to the idyllic picture, for wine, the product of grapes, is a biblical symbol of joy and gladness.


The Wycliffe Bible Commentary offers the following instructive comment on this verse, “Eat them as common things.  The Hebrews did not eat the fruit for the first three years.  The fruit of the fourth year was given to God.  But it could be ‘redeemed’ and eaten as a common thing (Lev 19:23-25; Deut 20:6).  This verse means that Israel would be settled and living off the land in a normal condition.”


31:6.  “For there shall be a day, that the watchmen upon the mount Ephraim shall cry, Arise ye, and let us go up to Zion unto the Lord our God.”


The term watchman is used to describe a guardian or protector, and refers here to the leaders of the people.  Contrary to what is usual, the leaders of Israel in the Millennium will not be so occupied with their blessings as to forget the Giver: they will lead the people to Zion, used here as a synonym for the Temple that will be standing again on mount Zion, to worship Jehovah.


The choice of Ephraim rather than the name of another tribe is particularly appropriate here, for it means double ash-heap: I shall be doubly fruitful, there being no contradiction between the two meanings of the name, for its ash-heap was an accurate barometer of the size and wealth of a city, the large prosperous city having a correspondingly large ash-heap or city dump, there being cast there articles which a poorer town would have continued to use.


31:7.  “For thus saith the Lord; Sing with gladness for Jacob, and shout among (as) the chief of the nations: publish ye, praise ye, and say, O Lord, save thy people, the remnant of Israel.”


The use of the name Jacob continues to remind us that these are God’s earthly people enjoying earthly blessings on the millennial earth, and are distinct from the Church which is comprised of His heavenly people who are blessed “with all spiritual blessings in heavenly things in Christ,” Eph 1:3.


They are to shout, not among the chief of the nations, but as the chief; nor are they to call upon God to save them: the correct translation is that they are to praise Him for having already saved them, they being the believing remnant that will have emerged from the Great Tribulation as the new redeemed Israel.


A practical lesson to be learnt from their response to their being so abundantly blessed, is that we who are heirs of richer blessings surely ought to return a correspondingly fuller measure of thanksgiving, praise, and worship.


31:8.  “Behold, I will bring them from the north country, and gather them from the coasts of the earth, and with them the blind and the lame, the woman with child and her that travaileth with child together: a great company shall return thither.”


Russia is the great northern power which will head up a coalition of nations that will attack Israel during the Great Tribulation, and that will be miraculously destroyed by God “on the mountains of Israel,” Eze 39:1-5, but there is nothing in Scripture to indicate that Jews have ever been carried captive into Russia.


It seems therefore that Babylon is the country referred to here, for though it lay east of Palestine, the great Arabian desert lying between the two lands required the Babylonians to travel first northward and then southward to attack Israel, hence its being called the north country.  That same territory is now occupied by Arab states, all of which are hostile to Israel, so it seems that the regathering mentioned in this verse will be from the Arab states, and from all the countries of the earth to which the Jews were scattered in AD 70.


31:9.  “They shall come with weeping, and with supplications will I lead them: I will cause them to walk by the rivers of waters in a straight (level: smooth) way, wherein they shall not stumble: for I am a father to Israel, and Ephraim is my firstborn.”


In The Amplified Bible this verse is translated, “They shall come with weeping (in penitence for joy), and pouring out prayers (for the future).  I will lead them back.”


Israel’s being called “my firstborn,” is related to the fact that the firstborn was the one who inherited a double portion of the father’s inheritance, and to whom his brethren and sisters were made subordinate.  See verse six for comments on the meaning of the name Ephraim.


31:10.  “Hear the word of the Lord, O ye nations, and declare it in the isles afar off, and say, He that scattered Israel will gather him, and keep him, as a shepherd doth his flock.”


This continues to point to God’s regathering and blessing of Israel in the Millennium.


31:11.  “For the Lord hath redeemed Jacob, and ransomed him from the hand of him that was stronger than he.”


Certainly God had delivered Israel from Babylonian bondage, but there is much in this verse to indicate that the reference is to a different kind of deliverance.


First, “redeemed” and “ransomed” imply the payment of a price, but no payment was involved in God’s deliverance of Israel from Babylonian captivity.  Secondly, the name Jacob is always related to what is of the flesh rather than the spirit; and thirdly “him that was stronger than he” seems to imply a power greater than that of literal Babylon.


The description, in fact, appears to be of a spiritual rather than a physical emancipation, and is in perfect keeping with what will be in connection with the regathering of Israel at the end of the Great Tribulation.  The repentant, believing remnant that will be the Israel which inherits millennial blessing, will be indeed a redeemed people: like believers of every age, they will be those who will have been redeemed, not, “... with corruptible things as silver and gold ... but with the precious blood of Christ,” 1 Pe 1:18-19, so that instead of being fleshly, as represented by Jacob, they will be a spiritual people as portrayed in the name Israel.  And the “stronger than he” is not Nebuchadnezzar, but Satan.


31:12.  “Therefore they shall come and sing in the height of Zion, and shall flow together to the goodness of the Lord, for wheat, and for wine, and for oil, and for the young of the flock and of the herd: and their soul shall be as a watered garden; and they shall not sorrow any more at all.”


Their singing “in the height of Zion” is a poetic description of their assembling in the Temple on mount Zion to present their grateful, joyful worship; their “flowing together” being an equally poetic way of describing their return to Canaan to enjoy its millennial abundance.


Their soul being “as a watered garden” speaks of their spiritual enlightenment and blessing; and their having no “sorrow any more at all” emphasizes the completeness of their millennial felicity.


31:13.  “Then shall the virgin rejoice in the dance, both young men and old together: for I will turn their mourning into joy, and will comfort them, and make them rejoice from their sorrow.”


This continues the description of the joy and gladness that will characterize life for young and old alike in the Millennium.  All the bitter sorrow that has been Israel’s portion through the centuries, and that will culminate in the terrible Tribulation judgments, will be ended for ever, the blessedness of the Millennium continuing eternally in the new heavens and new earth.


31:14.  “And I will satiate the soul of the priests with fatness, and my people shall be satisfied with my goodness, saith the Lord.”


The universal form of worship in the Millennium will be according to the Levitical ritual, and since sin will be restrained to a very great extent in that glorious era, the offerings will be those of thanksgiving and praise, and will be brought in such abundance as to leave the priests with what will be far in excess of their needs.


31:15.  “Thus saith the Lord’ A voice was heard in Ramah, lamentation, and bitter weeping; Rachel weeping for her children refused to be comforted for her children, because they were not.”


With dramatic abruptness the picture of abundance, bliss, and joy is replaced with one of bitter lamentation, as the prophet reveals what must precede millennial blessedness.  The first application is undoubtedly to what would occur during Babylon’s final invasion of the land in 586 BC, when the ruthless slaughter would cause the nation-wide “lamentation, and bitter weeping” mentioned here.  That, however, was only a preview of more terrible troubles to come, for it was repeated in fuller measure in the massacre of Jews by the Romans in AD 70, and has been repeated often in the pogroms of the past twenty centuries.


The specific weeping mentioned here, however, was that which followed Herod’s slaughter of the Jewish children from two years old and under at the time of the Lord’s birth; but the ultimate fulfillment will come in the impending Great Tribulation when Jewish blood will again be spilt like water.


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


Again warning of coming tribulation and suffering gives place to encouragement that all will yet culminate in their being delivered out of the hand of their enemies.  “... thy work” in the present context seems to be related to their work of repentance, i.e., their ceasing to do evil, thereby giving evidence of the reality of their repentance.


31:17.  “And there is hope in thine end, saith the Lord, that thy children shall come again to their own border.”


“... in thine end” is also translated “for your future,” or “for your descendants.”  The return of that generation addressed by the prophet is not promised, but rather that of the future generation that will emerge from the Great Tribulation; which raises the question of what comfort that present generation would be able to find in such a promise.  It is to be remembered, however, that God’s promises are not limited simply to our lives on earth: for the believer, they embrace eternity, enabling us to look beyond our earthly circumstances in the sure hope of eternal rest and blessedness, death being simply the event that carries us into the enjoyment of those blessings.  How different it is with the unbeliever!  All his hopes are bounded by earthly parameters, eternity being something to which he seldom gives even a thought; the promises which encourage and comfort the believer, having no meaning whatsoever for the unbeliever.


31:18.  “I have surely heard Ephraim bemoaning himself thus; Thou hast chastised me, and I was chastised, as a bullock unaccustomed to the yoke: turn thou me, and I shall be turned, for thou art the Lord my God.”


See verse 6 for comments on the use of the name Ephraim to designate all Israel.  Here we have the record of the genuine repentance wrought in the hearts of the people by God’s judgments.  They willingly acknowledge their need of the chastisement that has exposed their sin, and that has produced penitent humility; and now their one desire is to be brought back into fellowship with the One Whom they now know to be the only true God in contrast with the worthless idols they had formerly worshiped.


He is a wise man who learns early in life, that fullness of blessing is the concomitant of an obedient walk with God.


31:19.  “Surely after that I was turned, I repented; and after that I was instructed, I smote upon my thigh: I was ashamed, yea, even confounded, because I did bear the reproach of my youth.”


First there was the chastisement that had resulted in a return to God in sincere penitent submission, and then there was instruction which brought enlightenment as to the enormity of the sins that had been committed, that enlightenment producing remorse expressed in the beating of the thighs (a common form of expressing anger, sorrow, or shame).  Deep shame and confusion were the result of their having had the enormity of their sin exposed, the shame being the equivalent of that which results from exposure of the body by stripping.  Their past sins now haunted them as the sins of his youth often haunt the mature man.


31:20.  “Is Ephraim my dear son? is he a pleasant child? for since I spake against him, I do earnestly remember him still: therefore my bowels are troubled for him; I will surely have mercy upon him, saith the Lord.”


Ephraim continues to be used as a synonym for the nation Israel, that wayward nation being God’s favorite son, His darling child, from amongst the other nations.  And though Israel’s sin must be punished, God took no pleasure in administering that punishment, His ultimate purpose in the chastisement being to bring Israel to repentance, so that He might then pour out blessing.


The same principle governs His dealings with men.  He desires only their salvation and eternal blessing.


31:21.  “Set thee up waymarks, make thee high heaps: set thine heart toward the highway, even the way which thou wentest: turn again, O virgin of Israel, turn again to these thy cities.”


“Waymarks” were highway markers or signposts; and “high heaps,” were landmarks or guideposts; and “set thine heart toward the highway” is also translated “Pay heed to the highway: mark the road well,” so that they would remember the way back when God’s chastisement would have done its work in producing repentance, and a desire to return to Him and to the land He had given them.


“O virgin of Israel” describes her as she will yet be when the terrible Tribulation judgments will have produced a repentant, believing remnant which will be the new Israel that will inherit millennial blessings.


31:22.  “How long wilt thou go about, O thou backsliding daughter? for the Lord hath created a new thing in the earth, A woman shall compass a man.”


“... go about” is also translated “turn hither and thither: hesitate: waver: vacillate.”  God is asking backslidden Israel how long she will continue wavering between whether to return to Him and be blessed, or continue worshiping her false gods and be cursed. 


“A woman shall compass a man” is also translated “a woman shall court a man: the woman sets out to find her Husband again: Israel shall seek Him.”  The truth being declared is that the Tribulation judgments will produce the new repentant, believing Israel that will seek after God.


31:23.  “Thus saith the Lord of hosts, the God of Israel; As yet they shall use this speech in the land of Judah and in the cities thereof, when I shall bring again their captivity; The Lord bless thee, O habitation of justice, and mountain of holiness.”


This was not fulfilled relative to the remnant that returned from the seventy-year Babylonian captivity.  Its application is to the believing remnant that will emerge from the judgments of the Great Tribulation, and that will be enjoying millennial blessing in the land of Canaan.  Then, and only then, will the nations say concerning the land of Canaan and its people, “The Lord bless you, O habitation of righteousness, O holy hill,” The Revised Standard Version; “May the Lord God bless you, holy mountain, abode of justice!” The New American Bible.


31:24.  “And there shall dwell in Judah itself, and in all the cities thereof together, husbandmen, and they that go forth with flocks.”


Taylor’s translation of this verse is so clear as to make comment unnecessary, “And city dwellers and farmers and shepherds alike shall live together in peace and happiness.”


31:25.  “For I have satiated the weary soul, and I have replenished every sorrowful soul.”


The certainty of fulfillment is assured in that the promised blessing is spoken of as already bestowed.  Every tired and thirsty soul will be abundantly satisfied as is a tired, thirsty man when given all the fresh clear water he can drink.  The hungry will likewise be fully satisfied with all they can eat. 


This is a symbolic picture of the peace, abundance, and blessing that will be in the Millennium.


31:26.  “Upon this I awaked, and beheld; and my sleep was sweet unto me.”


His sleep was sweet to Jeremiah in that the revelation given assured him that ultimately a future generation of Israel would inherit all the blessings promised to Abraham, but that had been forfeited by the rebellion of the generations that followed him.


31:27.  “Behold, the days come, saith the Lord, that I will sow the house of Israel and the house of Judah with the seed of man, and with the seed of beast.”


This is the assurance of the phenomenal multiplication of Israel and their cattle in the Millennium.


Since Israel means he shall be prince of God; and Judah, he shall be praised, the use of these names to describe the nation are the symbolic announcement of the fact that in the Millennium Israel will be chief among the nations, and will be praised and honored by them.


31:28.  “And it shall come to pass, that like as I have watched over them, to pluck up, and to break down, and to throw down (overthrow), and to destroy, and to afflict; so will I watch over them, to build, and to plant, saith the Lord.”


As their disobedience has required Him to pluck up or scatter them, to break them and overthrow them, to destroy them as a nation, and to afflict them, so in the Millennium will their obedience enable Him to bless them, multiplying them, and settling them peacefully in Canaan.


The same principle governs God’s dealings with men in every age: obedience commands His blessing; disobedience, His chastisement.


31:29.  “In those days they shall say no more, The fathers have eaten a sour grape, and the children’s teeth are set on edge.”


31:30 “But everyone shall die for his own iniquity: every man that eateth the sour grape, his teeth shall be set on edge.”


This is another way of saying what is written in Ex 20:5-6 “Thou shalt not bow down thyself to them, nor serve them (idols): for I the Lord thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me; and shewing mercy unto thousands of them that love me, and keep my commandments.”  That God does not punish the children for the sins of their fathers, and vice versa, is made clear in Eze 18:20 “... The son shall not bear the iniquity of the father, neither shall the father bear the iniquity of the son....”  In Ex 20:5-6 the children of the third and fourth generation hated God just as did their fathers.  God deals with each individual according to whether that man is a repentant believer, or an unrepentant sinner.


In the case of Israel each succeeding generation had walked in the disobedient idolatrous steps of its predecessor, thus making itself an heir of judgment, but it is to be remembered that in each generation there was a small believing remnant, many of whom had to endure the judgments brought upon the nation by the rebellious majority, the great difference being that at the end of life’s journey the believers entered paradise; the unrepentant majority went down to hell.


31:31.  “Behold, the days come, saith the Lord, that I will make a new covenant with the house of Israel, and with the house of Judah:”


31:32.  “Not according to the covenant that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt; which my covenant they brake, although I was an husband unto them, saith the Lord.”


The old covenant mentioned here was that of law, in which the people, foolishly unaware of their own propensity to sin, swore to obey all God’s commandments, and then forfeited the promised blessings by their failure to keep their part of the agreement, see Ex 20 and 24:3, their sin being compounded by the fact that God had kept His part, acting towards them as would a loving husband towards his wife.


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


“After those days ...” refers to the Great Tribulation, out of which will come a believing remnant of Israel and of the nations, to enter the Millennium and enjoy its blessings.  The difference between that future generation of Israel and the one that was delivered from Egyptian bondage, will be that that coming one will be composed entirely of those who will have become believers in the Great Tribulation, the same being true of the Gentile nations who will accompany them into the Millennium. 


The generation delivered from Egypt were mostly unconverted, but like multitudes of unconverted today, they were confident that they could keep the law, and that infractions would be covered by the Levitical sacrifices.  The sorry disaster that marked every generation of them is infallible proof of man’s inability to keep God’s holy law; nor was it ever given as a means of entering heaven.  It was given as “... our schoolmaster to bring us unto  Christ, that we might be justified by faith,” Ga 3:24.  How?  Every honest man is compelled to confess his inability to keep God’s law, and finding himself therefore condemned by his failure, he cries out as did the Philippian jailor in Ac 16:30, “What must I do to be saved?” the reassuring reply given him by Paul being the same assurance as is given every man who would be saved, “Believe on the Lord Jesus Christ, and thou shalt be saved ....” verse 31.


And salvation makes all the difference, for the believer does what the unbeliever can’t: he loves God, as it is written, “We (believers) love Him, because He first loved us,” 1 Jn 4:19.


That doesn’t mean that the believer never sins.  Sadly, he does! but sin is the accidental thing in his life, not the habitual, and he hates it.  It is that loathing of sin, and the desire to obey God, that is the basic difference between the believer and the unbeliever.


What God says of that coming generation of Israel is true of every believer in every age: He puts his law in their inward parts, and writes it in their hearts, meaning simply that they cherish His law as the standard which His holiness requires, and which they attempt to keep, even though with much failure, not as a means of being justified, but as an expression of their love for Him, their inward peace resting on the certainty that their eternal salvation rests on the Lord’s having kept that holy law which they can’t keep, yet being willing to die in their guilty stead, God in His infinite love, mercy, and grace imputing Christ’s death to them, so that in Him they have died vicariously, and have therefore passed for ever beyond condemnation, and stand before God having Christ’s righteousness imputed to them.        


All who pass from the Tribulation into the Millennium will be believers, having God’s law written in their hearts just as have believers in every age, but with several great differences: (1) since they will all be believers they will have the same abhorrence of sin as do true believers in every age, (2) there will be far less temptation to sin because Satan and his minions will be imprisoned in the bottomless pit for those thousand years.  It is to be remembered, however, that the children who will be born in the Millennium will be unbelievers requiring to be born again spiritually to fit them for God’s presence in the eternal state, as are the children born in every age.  Because of the reduced temptation to sin, the penalty for overt sin will be death, the sinner being allowed to live only as long as his sin remains covert: not expressed in word or deed.


The Lord Jesus Christ will then be reigning in power and glory over the earth from the heavenly Jerusalem, a descendant of David being His regent on the throne on the earthly Jerusalem, and He will not, as in past ages, permit sin to mar the glory of His kingdom.


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


There will be no need to teach anyone about God, for in that halcyon age the knowledge of Him will be universal, even the unbelievers born to that first and succeeding generations knowing Him, not as believers know Him, but knowing of their need to be born again as soon as they come to years of discretion, many of them becoming believers, but, as noted already, many also refusing to submit willingly to His rule, and being allowed to live only as long as their sin remains covert.


His willingness to forgive their iniquity, and to remember their sin no more, is not to be understood as a universal amnesty granted apart from a new spiritual birth.  The reference here is to that first generation of believers passing from the Great Tribulation into the Millennium.  It will apply only to as many of their descendants as are born again through faith in the Lord Jesus Christ as Savior.


31:35.  “Thus saith the Lord, which giveth the sun for a light by day, and the ordinances of the moon and of the stars for light by night, which divideth the sea when the waves thereof roar; The Lord of hosts is his name:”


“... ordinances” means appointment, i.e., He has appointed the moon and stars to give light by night, just as He has appointed the sun to give light by day.  There may, however, be a deeper spiritual significance attached to His giving the sun, but His

appointing the moon and stars, for the sun is a biblical symbol of Christ; the moon, of Israel and the Church; and the stars, of individual believers, see Genesis, Verse by Verse, chapter 1, by the present author,  also available on this web site.  He gave the Lord Jesus Christ to die to make atonement for sin, but He appointed, first Israel, and then the Church to be His corporate witnesses on the earth; and then believers of this Church age to be His individual witnesses.  As the moon and stars give light at night, so were Israel, and now the Church and the individuals composing her, to give light during the spiritual night of the Lord’s absence.


The sea also is used symbolically to represent earth’s rebellious human masses, see Isa 57:20, “But the wicked are like the troubled sea, when it cannot rest, whose waters cast up mire and dirt.”


“... divideth” in a bad sense means to toss violently and suddenly; in a good sense to settle or quiet, and while scholars differ as to which is applicable here, in the present context it seems that the latter meaning is to be preferred.


31:36.  “If those ordinances depart from before me, saith the Lord, then the seed of Israel also shall cease from being a nation before me for ever.”


This declares the impossibility of God’s ever permitting Israel to perish from the earth.


31:37.  “Thus saith the Lord; If heaven above can be measured, and the foundations of the earth searched out beneath, I will also cast off all the seed of Israel for all that they have done, saith the Lord.”


Israel’s preservation continues to be assured by the fact that as the things God mentions here are impossible, so also is it impossible that He would ever destroy Israel in spite of all her many and grievous sins.


The following instructive historical data are supplied by The Liberty Bible Commentary:


In A.D. 70 Titus killed 1,300,000 Jews when he captured Jerusalem.  In eighth-century France and Spain, Jews were persecuted and burned at the stake.  With the establishment of Islam in 622, most Arabian Jews were killed.  England banished all Jews in 1020.  The eleventh-century Crusaders were as cruel to the Jews as they were to the Muslims.  Blamed for the European Black Plague (1350), over one half of the Jews in Europe were murdered.  Thousands of Jews died in the Roman Catholic Inquisition (1411).  Under the Russian czars, thousands of Jews were murdered.  During World War 1 many European towns instituted local massacres of Jews.  In the Ukraine alone over twelve hundred such pogroms took place.  With Hitler’s slaughter of six million Jews, the most devastating genocide in world history occurred.  The Jew today is one of the greatest proofs of the promises of God.


31:38.  “Behold, the days come, saith the Lord, that the city shall be built to the Lord from the tower of Hananeel unto the gate of the corner.”


The tower of Hananeel was situated between the Fish and Sheep gates on the north-east corner of Jerusalem, and certainly the city has been rebuilt after the seventy years of the Babylonian captivity, and again after its destruction by Rome in AD 70, but the reference here is to its being rebuilt in the Millennium, for the city will be virtually destroyed again in the Great Tribulation.


31:39.  “And the measuring line shall yet go forth over against it upon the hill Gareb, and shall compass about to Goath.”


Gareb and Goath are believed to have been the southwest and southeast corners respectively of the city.


31:40.  “And the whole valley of the dead bodies, and of the ashes, and all the fields unto the brook of Kidron, unto the corner of the horse gate toward the east, shall be holy unto the Lord; it shall not be plucked up, nor thrown down any more for ever.”


The “valley of the dead bodies” was the Valley of Hinnom, see comments on 7:31.  The place once notorious for the most heinous sins associated with idolatry, will yet be “holy unto the Lord,” nor will Jerusalem ever be destroyed again.

[Jeremiah 32]


     Scripture portions taken from the Holy Bible, King James Version
© 2000-2005 James Melough