Ver. 32. — ^Although I was an hnsband unto them. The translation of the Septuagint Kdyi illj.i\ri<ra aJrHv, is undoubtedly wrong, though adopted for consistency's sake by the author of Hebrews (viii. 9). The phrase is the same as in ch. iii. 14, where even the Septua gint has cyii /caTanvpieiaa i/uif.
Ver. 33.— After those days ; i.e. after they have fully come ; not, after they are over
OH. XXXI. 1— 40.J THE BOOK OF THE PROPHET JEREMIAH.
16
I will put my law, etc. Of course, not the Pentateuch, but the principles of which the rules in the Pentateuch were the tem- porary application. It is not here denied that there were, or might be, some undor the Old Testament dispens^ation who had the Divine Law in their heart (see some of the psalms), but speaking of the people as a whole, it must be said that the Law was an external dictator rather than a bosom friend, a mechanical rule rather than a \6yos ifu^vTos (Jas. i. 21).
Ver. 34. — On this verse, see note on the paragraph.
Vers. 35 — 37. — Guarantee of Israel's na- tional continuance. A marvellous promise, in the face of the Babylonian Captivity.
Ver. 35. — The ordinances of the moon ; i.a. the moon in its appointed changes (com p. ch. xzxiii. 23). Which divideth the sea when, etc. ; rather, which ttirreth up the sea, to that, etc This is one of the points of content in Jeremiah with the latter part of Isaiah (see Isa. li. 17 ; and comp. Job xxvi. 12).
Ver. 37. -Thus saith the lord. " It is not without meaning that the prophet so frequently repeats: 'Thus saith the Lord.' This formed the A and a ; liis word was the sole ground of hope for Israel. Apart from it, despair was as reasonable as now it was nnreasonable " (Hengstenberg).
Vers. 38 — 40. — The connection is not very clear. The main point of these verses is tliat Jerusalem, when rebuilt, shall be altogether " the Lord's." Its circumference shall eien be extended with the single object of in- cluding spots at present unclean, but then to become holy like the rest of the city. According to Hengstenberg and Keil, Jeru- salem is here a Bgure of the kingdom of God in the latter days.
Yer. 88.— The tower of EaiumeeL Thii
lay at the north-east corner of the city (Neh. iii. 1 ; xii. 39). The gate of the corner. At the north-west corner (2 Kings xiv. 13; 2 Ohron. xxvi. 9). Botli this and the tower of Hananeel are mentioned together again in the prophecy of the glorification of Jeru- salem, in Zech. xiv. 10.
Ver. 39. — Over against it upon the hiU Gareb ; rather, straight furward unto the hill Gareb. The hill of Gareb is not mentioned elsewhere ; its meaning is probably " Leper's Hill." It must, of course, have been outside the city, and may be identified (after Schleussner anJ Hitzig) with " the fourth hill, which is called Bezetha" (Josephus, ' De Bell. Jud.,' v. 4, 2). To Goath ; rather, to Goiih. But the reading of the Pushito, " to Gibeah," should probably be adopted.
Ver. 40. — The southern boundary of the city. The whole vaUey of the dead bodies, and of the ashes ; rather, , . . even the dead bodies and the ashes. It is assumed by most that Jeremiah means the valley of Hinnom, whieh, after its defilement by Josiah (2 Kings xxiii. 10), had become a receptacle of rubbish and offal. It is, however, against this view that the word for *' valley " is not gai (elsewhere connected with Hinnom), but 'enwi, i.e. " deep-lying plain." The " dead bodies " are the corpses of men and animals, destroyed by the judgment of God, and lying unburied ; but where, seems uncertain, Ashes. Wood ashes are not here meant, but those of flesh and fat, which remained after the burning of a sacrificial victim (see Lev. i. 16 ; and comp. iv. 12). The horse gate. Mentioned in Neh. iii. 28. Holy unto the Lord. The nuclean spots in the neighbourhood having been transformed. The expression reminds us of Exod. xxviii 36 (the legend on the forefront of the high priest's mitie).
HOMILETICa Ver, 1. — TTie close relations of Ood and his people. I. Thx occasion of thb
ESTABLISHMENT OF CLOSE BELATIONS BETWEEN GoD AND HIS PEOPLE. 1. After chastise- ment. This and the other blessings (iromised in "the book of consolation" are to follow the endurance of the Captiviiy. God often accords the choicest spiritual blessings to those of his children who are called to endure the bitterest trials. 2. After repent- ance. The penple learned to grieve for their wickedness, and return to Ood in penitence and trust under the wholesome lessons of adversity, 'i'hen they were ready for reunion with God. Mere suffeiing will not lead to this. Suffering is useful just because it may be a, means of leading us to humble ourselves and turn to God. 3. Accompanying a restoration of temporal prosperity. The glories of the restoration referred to in the last cha[)ter are closely associated with the high spiritual privileges promised in the text. Earthly good things are of little use unless they are crowned by higher blessings. Tlie difference between the prosperity of the wicked and that of true Christians is that the one is the highest good enjoyed, and thus tends to become an idol and a snare, while the other is subordinate to tetter things and purified by their pervading influence. Thus received, prosperity may be safely enjoyed. 4. CJontemporaneoiuly with the
16 THE BOOK OP THE PROPHET JEKEMIAH. [oh. xxxi. 1—40.
punishment of the wicked. " At the same time," etc. God is disoriminating in his judgments because he is calm and just, though we cannot discern his course and aim. The highest spiritual good is received only when our spiritual foes are overthrown.
II. The pkusons who enjot these close relations. 1. Israel. The promise was to the favoured nation, to the exclusion of others. Elsewhere prophets foretoM the spread of the blessings of redemption to all nations, but always on the understanding that those nations entered into the Jewish covenant and became spiritual Israelites. The highest blessings are offered to all men, but with the condition that they who would receive them become his true children. The invitation is to mankind ; the promise is to the people of God. 2. The families of Israel. God gives distinct family gifts, blessing children through their parents. Religion sanctifies the family. Family life is the largest and highest form of natural human life. 3. wlK the families of Israel. The privileges are not confined to certain selected families — to those which had always remained faithful, to any spiritual aristocracy, to any priestly order ; not Aaron's family alone, nor Levi's tribe, nor Judah to the exclusion of the ten tribes ; but all are to be restored. All Christians are called to the free enjoyment of God's peculiar people; spiritual privileges are confined within no exclusive limitations. All Christians are kings and priests; all can now enter the holiest sanctuary, enjoy the closest communion with God.