Chapter 31
The promise of salvation
Lecture 1
Everlasting love for Israel
31:1 At that time, says the Lord , I shall be God to all the families of Israel, and they shall be to me as a people.
31:2 Thus says the Lord : the people who remain from the sword have found favor in the wilderness. And shall Israel go to his rest?
31:3 From afar the Lord appeared to me. With an everlasting love have I loved you; therefore I have drawn you with mercy.
31:4 I shall build you again, and you shall be built, O virgin of Israel; yet shall you be adorned with your timbrels, and yet shall you go forth in the dance of those who play.
31:5 Yet shall you plant vineyards on the mountains of Samaria; yea, surely you shall plant them, and they shall not harvest until the time come.
31:6 For there shall be a day when the watchmen on mount Ephraim shall shout, ‘Arise, and let us go up to Zion, to the Lord our God.’
158 . Here, he consoles them with the promise of prosperity. Concerning this, he makes two points.
First, he promises the prosperity of the nation;
second, the enlargement of the city, at behold the days are coming (Jer 31:38).
The former divides into three parts.
In the first, he consoles the ten tribes;
in the second, he consoles the two tribes, at thus says the Lord (Jer 31:23);
in the third, both groups, at behold, the days are coming (Jer 31:27).
The former divides into two points.
In the first, he speaks of the restoration of the destroyed people;
in the second, the order of their restoration, at for thus says the Lord : exalt in joy, O Jacob (Jer 31:7).
Concerning the former, there are three points.
First, he promises them a restoration to the practice of their religion: at that time , or after the return from Babylon; to all , with regard to those of the ten tribes who clung to the two tribes, or with regard to all, for all Israel shall be saved, after the fullness of the nations has entered (Rom 11:25–36). They shall be his people, and God himself shall be with them as their God (Rev 21:3).
Second, he promises them restoration to the place of their birth, when he promises the kindness of calling them back: the people who remain from the sword , of Babylon, in the wilderness , in the land of their captivity, in which they will seem to have been deserted by God, through which they returned, having been cleansed, to their own land, as once through the desert they returned to the land of promise; have found favor , that is, this mercy before God, because Israel shall go to his rest , that is, to his own land, in which he shall rest peacefully; this may be interpreted mystically with regard to the peace which they had in the time of Simon Maccabeus (1 Macc 14:4–6). My people shall dwell in the beauty of peace, and in the tents of confidence, and in abundant rest (Isa 32:28).
He determines the time of their being called back: from afar , before what is to come occurs; the Lord appeared , revealing the future liberation. Above: I shall break the yoke of Nebuchadnezzar, king of Babylon, after two years of days from the neck of every nation (Jer 28:11). For as yet the vision is far off, and it shall appear at the end, and shall not lie (Hab 2:3). And he shows the disposition of the one who calls them back: with an everlasting love have I loved you ; it is as though he were saying, “He has granted you good things not for a time, but forever”; he has drawn , to your place; with mercy , filling them outwardly with mercy. I shall draw them with the cords of a man, and with the bonds of love (Hos 11:4). Above: I have remembered you, and taken mercy on your youth, and the love of your betrothal (Jer 2:2).
Third, he promises calling them back to their original state of prosperity.
First, he promises prosperity with regard to the renewal of the nation: I shall build again , according to the metaphor by which Israel is called a house. Above: I shall build them up, and not pull them down; I shall plant them, and not root them up (Jer 24:6). With regard to cheerfulness of heart: O virgin of Israel, you shall be adorned with your timbrels , that is, you shall go adorned to the pulse of the drum. With gladness of heart, as one who plays upon the flute, when he enters the mountain of the Lord, the Mighty One of Israel (Isa 30:29).
And with regard to the tranquility of peace: yet shall you plant vineyards on the mountains of Samaria , near the three cities which were added to the Jews (1 Macc 10:72–89): they shall plant . . . until the time come ; it is as though he were saying, “They shall not anticipate the time of the grape harvest for fear of the enemy.” And they shall plant vineyards, and eat the fruits thereof (Isa 65:21).
Second, he gives the reason for their prosperity: for there shall be a day , by which is signified a return to the worship of God, to which they exhort one another. To Zion , and not to Bethel at the calves of Jeroboam: 1 Kings 12. And, come, let us go up to the mountain of the Lord, and to the house of the God of Jacob; and he will teach us his ways, and we shall walk in his paths (Isa 2:3).
Lecture 2
Promise of reunion
31:7 For thus says the Lord : exult in joy, O Jacob, and neigh against the head of the nations; make a sound, and sing, and say: O Lord , save your people, the remnant of Israel.
31:8 Behold, I shall lead them from the land of the north, and I shall gather them from the ends of the earth, among whom shall be the blind and the lame, the pregnant, and she that travails together, a great company of those who return to this place.
31:9 They shall come with weeping, and I shall bring them back in mercy; and I shall bring them through the torrents of water on a straight path, and they shall not stumble upon it, for I have become a father to Israel, and Ephraim is my firstborn.
159 . Here, he discusses the order of operation, and concerning this, there are two points.
First, he incites them to exultation: exult in joy . Exult in God our help, sing to the God of Jacob (Ps 80:2). For the sake of expressing this exultation, he intimates the insulting of the enemy: and neigh , as an insult, against the head of the nations , that is, against the king of Babylonia, or of the Assyrians, who held you captive. Shall they not rise up suddenly that bite you, and those that tear you be stirred up, and you shall be prey for them? (Hab 2:7). And also the divine praise: make a sound , with psalteries, and instruments of this kind.
Second, he gives the order of the redemption: behold, I shall lead them ; describing the end from which the returning begins: from the land of the north ; and the company of those returning: among whom ; it is as though he were saying, “No one indeed shall be hindered by some bodily infirmity from returning.” Then shall the lame man leap as a deer (Isa 35:6).
And also the manner of return: with weeping —some because of the joy of the return, and some when they saw the devastation of the land. So that one could not distinguish the voice of the shout of joy, from the noise of the weeping of the people (Ezra 3:13). And I shall bring them back in mercy , from shame of mind. I shall gather you with great mercies (Isa 54:7). Through the torrents of water —they travel easily sailing down them, and there are good roads next to them, by which is excluded the hardship of the journey and weariness. You shall walk confidently in your way, and your foot shall not stumble (Prov 3:23).
Third, he gives the reason from paternal affection, by which he is moved to them: for I have become a father —for this reason, as a father I am not able to forgive except that I have mercy upon them. For among all the peoples, Israel was the firstborn (Exod 4:22). Now to the sons of Joseph were given the birthright, as it says in 1 Chronicles 5, in which Ephraim was set before Manasseh (Gen 48:13–19); for this reason, it is left to Ephraim to be the firstborn.
Lecture 3
Praise on Mount Zion
31:10 Hear the word of the Lord , O nations, and tell it in the islands which are afar off, and say: he who scattered Israel shall gather him, and he shall keep him as a shepherd his flock.
31:11 For the Lord has redeemed Jacob, and freed him from the hand of the more powerful.
31:12 And they shall come, and they shall offer praise on Mount Zion, and they shall stream to the goodness of the Lord , for the grain and the wine and the oil and for the young of the cattle and the beasts of burden; and their soul shall be as a watered garden, and they shall thirst no more.
31:13 Then the virgin shall rejoice in her dance, and the young man, and the old men together; and I shall turn their mourning into gladness, and I shall comfort them, and make them glad after their sorrow.
31:14 And I shall make the soul of the priest drunk with fatness, and my people shall be filled with my goodness, says the Lord .
160 . Here is given the publishing of the liberation.
First, he rouses the nations to give heed. Hear —that all would trust in him, who is able to free them in such a manner. Hear O islands, and give heed, you people afar off (Isa 49:1).
Second, he foretells the liberation of the people, provided it be not hindered by divine indignation, for he who scattered Israel shall gather him . He shall feed his flock as a shepherd; he shall gather the lambs in his arms, and in his bosom shall he carry those who are with young (Isa 40:11).
Neither shall they be hindered by the power of their captors: the Lord has redeemed , formerly from the Egyptians, and from the hand of the more powerful , namely, the Chaldeans. He freed the poor man from the powerful, and the poor man, who had no helper (Ps 71:12).
Third, he promises the prosperity of liberty:
first, with regard to all, he promises the due observance of religion: on mount Zion , not in Bethel to the calves. Those who are redeemed by the Lord shall return, and they shall come to Zion with praise, and eternal gladness upon their heads (Isa 51:11). And he promises the affluence of temporal goods, when he speaks of the abundance of good things, with regard to those things that grow from the earth, which are produced as our food and which are preserved, with regard to the animals. And they shall stream, and they shall praise , God, for the grain and the wine . I have established him with grain, wine, and oil (Gen 27:37). And the satiety of those who possess these things: their soul shall be as a watered garden , which does not wait for the rain. This may be understood as regarding the spiritual goods gathered through Christ, which shall be fulfilled now in part, but in the future, entirely. They shall not hunger or thirst anymore, neither shall the sun strike them, or any heat (Rev 7:16).
And gladness of heart, with regard to the signs of gladness: the virgin shall rejoice . Above: praise shall go forth from them, and the voice of those who play. And I shall multiply them (Jer 30:19). And with regard to the cessation of sorrow: I shall turn their mourning into gladness . After the storm you make a calm, and after crying and weeping, you pour in joyfulness (Tob 3:22).
Second, with regard especially to the priests: I shall make them drunk , that is, I shall abundantly satiate them, with fatness , with an abundance of offerings, and sacrifices; and my people shall be filled , so that they may be able to make offerings to God. Now, this is understood spiritually as referring to the fatness of devotion. Let my soul be filled with marrow and fatness, and my mouth shall praise you with the lips of exultation (Ps 62:6).
Lecture 4
Return of Rachel’s children
31:15 Thus says the Lord : a voice was heard on high: lamentation, grief, and wailing, Rachel weeping for her children, she refuses to be comforted for them, because they are not.
31:16 Thus says the Lord : let your voice be still from weeping, and your eyes from tears, for there is a reward for your work, says the Lord , and they shall come from the land of the enemy.
31:17 And there is hope for your future, says the Lord , and your children shall come back to their borders.
161 . Here is given the consolation of the nations.
First, he introduces the weeping of a mother: Rachel , who was the mother of Joseph, weeping , for the destruction of her children. He is speaking figuratively—according to what is called hyperbole—of dead parents whose sadness overflows for the misfortune of their children. Or because in the Roman captivity, the Jewish captives were led by the tomb of Rachel and sold. Or because she is figuratively being said to mourn the children who were slain near her, since she was buried near Bethlehem (Gen 35:19); lamentation , which is made with words expressing grief; wailing , with regard to the shedding of tears; grief , with regard to a certain observance in the expression of grief, as occurs in the changing of garments and things of this sort. Above: a voice was heard on the roads, the crying and the wailing of the children of Israel, for they have made their way wicked, and have forgotten the Lord their God (Jer 3:21). He excludes the remedy of consolation: and she refuses to be comforted for them, because they are not , returned with the others, because they have been brought to nothing. Consolation is hidden from my eyes, because he shall make a separation between brothers (Hos 13:14–15).
Second, he applies the remedy of consolation: thus says the Lord : let your voice be still , with regard to lamentation; eyes , with regard to weeping. God shall wipe every tear from the eyes of his saints; and death shall be no more, neither mourning, nor crying, nor grief anymore, for the former things have passed away (Rev 21:4).
Third, he promises the benefit of liberation:
first, with regard to the end from which the liberation begins, for there is a reward , by which is shown that they were freed by the merits of their holy fathers. The enemy , the Chaldeans. Behold, his reward is with him, and his work before him (Isa 40:10).
Second, with regard to the end to which the liberation is directed: and there is hope for your future , to signify that in the last times they shall be turned to the true faith and perhaps even to their own land, at the death of the antichrist. The expectation of the just is gladness, but the hope of the wicked shall perish (Prov 10:28).
Lecture 5
Ephraim’s conversion
31:18 For I have surely heard Ephraim going into exile: ‘You have chastised me, O Lord, and I was chastened, as an unbroken calf: turn me and I shall be turned, because you are the Lord my God.
31:19 After you turned me, I repented; and after you showed me, I struck my thigh. I was put to shame, and I blushed, for I have borne the reproach of my youth.’
162 . Here is given the acceptance of those who repent, to whom is promised an acknowledgement of their confession: I have surely heard , that is, I have heard them mercifully. I have surely seen the suffering of my people, who are in Egypt, and I have heard their cry (Exod 3:7). And the confession is given: you have chastised me, O Lord, and I was chastened, as a calf , who is corrected with difficulty and with many blows. Only vexation gives understanding to hearing (Isa 28:19).
Second, the petition is given: turn me and I shall be turned . Turn us, O Lord, to yourself, and we shall be turned; renew our days as from the beginning (Lam 5:21).
Third, the reason for the petition is given as arising from the repentance which he has begun.
For this reason, he puts the punishment first: after you turned me , by infusing grace, I struck my thigh , signifying interior grief by an exterior blow, after the manner of a grieving person. Or, I struck my thigh , by repressing carnal pleasures. With the hearing of the ear I have heard you, but now my eye sees you (Job 42:5).
Second, repentance, because from the punishment which he has endured, recognizing his sin, he has suffered shame, which was a sign of repentance: I was put to shame , inwardly; I blushed , outwardly, for I have borne the reproach , that is, punishment and shame for the sins of my youth . And he calls the time before his conversion “youth”; it is as though he is saying that he sinned out of ignorance. You write bitter things against me, and wish to destroy me with the sins of my youth (Job 13:26).
Lecture 6
God promises mercy
31:20 Is Ephraim a son who brings me honor, is he a delicate boy? For from the point when I spoke of him, I shall remember him still. Therefore, are my inward parts moved for him; I shall surely have mercy upon him, says the Lord .
163 . Here, he takes up the penitent.
First is given the divine mercy;
second, the instruction of the penitent, at establish for yourself a watchtower (Jer 31:21);
third, his calling back, at turn, O virgin Israel (Jer 31:21).
Concerning the former, he makes two points.
First, he gives the reason for the mercy from the perspective of the people: is Ephraim a son who brings me honor ; it is as though he were saying, “Is he not an honorable son?” Because of the birthright: is he a delicate boy , because of the tenderness of his age, because Joseph was, as it were, the youngest of the sons of Jacob, and Ephraim was the younger of the sons of Joseph. And these two factors incite fathers more to have mercy. Israel was a boy, and I loved him, and from Egypt have I called my son (Hos 11:1). He also gives the reason from the perspective of God: for from the point when I spoke ; it is as though he were saying, “It is not fitting that the words of God should be made void”; I shall remember the words. Has he said, and will not do it? Has he spoken and will he not fulfill it? (Num 23:19).
Second, he shows his mercy: therefore, are my inward parts moved —anthropopathism, in which there is an internal compassion; I shall surely have mercy , in which there is an external bringing of aid. My heart is turned within me; likewise my repentance is stirred up (Hos 11:8).
Lecture 7
Call to the straight way
31:21a Establish for yourself a watchtower; make bitterness for yourself; direct your heart to the straight way upon which you have walked.
164 . Here, the instruction of the penitent is given: establish for yourself a watchtower ( speculam ), so that you may consider the prosperity which has been announced, or so that you may consider the way by which you may return; bitterness , concern for the return; direct , consider the way by which you came, that by it you may return.
Or a better interpretation: establish for yourself a mirror ( speculum ), of contemplation; bitterness , for past sins; to the straight way , that is, to the way of justice on which your fathers walked. Remember from whence you are fallen, and repent, and do the first works (Rev 2:5).
Lecture 8
A woman shall encompass a man
31:21b Turn, O virgin of Israel; return to these your cities.
31:22 How long will you be dissolute in your delights, O errant daughter? For the Lord has created a new thing upon the earth: a woman shall encompass a man.
165 . Here is put forth their calling back to their own land.
First, the calling back is given: return . . . how long will you be dissolute in your delights, O errant daughter? This is said with regard to those who, absorbed with the delights of the Chaldeans, did not wish to return to the land of promise. These are rightly called women because of their effeminacy. Above: though you have fornicated with your many lovers, still, return to me, says the Lord , and I will take you (Jer 3:1).
Second, the reason for calling them back is given from the Incarnation of Christ, which ought to induce everyone to turn from their delights: for the Lord has created a new thing upon the earth , because that conception occurred only by agency of divine power. A woman , because of the condition of the fragile sex, shall encompass , in her womb, a man , Christ, perfect in knowledge and grace from the beginning of his conception. For this reason, you ought to hasten to the land in which this new thing must come to pass: put on the new man, who, according to God, is created in justice and the holiness of truth (Eph 4:24). Behold the man, the Orient is his name, he shall rise under him; and he shall build a temple to the Lord (Zech 6:12).
Lecture 9
Joy of Israel and Judah
31:23 Thus says the Lord of hosts, the God of Israel: they shall still say this word in the land of Judah, and in her cities, when I return their captivity, ‘May the Lord bless you, O beauty of justice, O holy mountain.’
31:24 And Judah shall dwell in it and all his cities together, the farmer, and the tender of the flocks.
31:25 For I have made every weary soul drunk, and have satisfied every hungry soul.
31:26 Therefore, I awoke from sleep, as it were, and saw, and my sleep was sweet to me.
166 . Here is placed the consolation for the two tribes particularly:
first, the glad annunciation, because he announces the holiness of the religion: they shall still say , Lord, and praise his temple, not idols; beauty of justice, O holy mountain , that is, Mount Zion, for from there the teaching of the Law, and judgment was spread through the whole kingdom, because of the priests and kings who dwelt there. The Lord is great, and worthy to be praised, and of his greatness there is no end (Ps 144:3). Or, mountain , that is, Christ. A stone cut from the mountain (Dan 2:34).
He also promises the security of peace: and they shall dwell . No more shall you be called forsaken, nor shall your land any more be called desolate; but you shall be called, ‘My delight is in her,’ and your land shall be inhabited (Isa 62:4).
He also promises an abundance of good things: for I have made drunk , I have filled abundantly; weary soul , from former tribulations. For he has filled the empty soul, and the hungry soul he has filled with good things (Ps 106:9).
Second is placed the exultation of the one announcing these things: therefore, I awoke from sleep, as it were , by divine revelation; sweet , because of the prosperity seen. These could also be the words of the people, and sleep could signify their preceding misery; sweet , inasmuch as they obtain mercy. I have slept, and taken my rest, and risen, for the Lord has upheld me (Ps 3:6). Sleep is sweet to the laborer, whether he eat little, or much (Eccl 5:11).
Lecture 10
The new covenant
31:27 Behold, the days are coming, says the Lord , when I shall sow the house of Israel and the house of Judah with the seed of men and the seed of beasts.
31:28 And as I have kept watch upon them to pull up, and to tear down, and to scatter, and to destroy, and to afflict, so shall I keep watch over them, to build up, and to plant, says the Lord .
31:29 In those days, they shall say no more: the fathers have eaten a bitter grape, and the teeth of their sons were set on edge.
31:30 But each one shall die in his iniquity; every man who eats the bitter grape, his teeth shall be set on edge.
31:31 Behold, the days shall come, says the Lord , when I shall make a new covenant with the house of Israel and with the house of Judah,
31:32 not according to the covenant which I made with their fathers on the day when I took them by the hand, that I might lead them from the land of Egypt, a covenant which they have made void; and I had dominion over them, says the Lord .
31:33 But this shall be the covenant which I shall make with the house of Israel after those days, says the Lord : I shall put my law in their bowels, and I shall write it in on their hearts, and I shall be to them a God, and they shall be to me a people.
31:34 And no more shall a man teach his neighbor, and a man his brother, saying, ‘Know the Lord ,’ for all shall know me, from the least of them to the greatest, says the Lord ; for I will pardon their iniquity, and I shall remember their sin no more.
167 . Here, he consoles both together.
First is given the promise;
second, the confirmation of the promise, at thus says the Lord (Jer 31:35).
Concerning the former, there are two points.
First, he promises temporal goods with regard to men and the multiplication of beasts: I shall sow , I will multiply, by sowing, as it were. Jerusalem shall be inhabited without walls for the multitude of men and beasts in her midst (Zech 2:4).
With regard to the restoration of what has been destroyed: as I have kept watch —I have diligently fulfilled what I threatened; to pull up , by taking away all protection, by which they were made strong as by a root; to tear down , with regard to the slaughter of men and the desolation of cities; to scatter , by taking away the hedge of human and angelic assistance; to destroy , by driving them into captivity in various places; to afflict those taken captive with the heavy burden of slavery. As I thought to afflict you when your fathers provoked me to anger, says the Lord, and I did not have mercy; even so, having turned, have I thought in these days to do well to the house of Judah and Jerusalem (Zech 8:14–15).
And with regard to immunity to punishment for the sins of their fathers: in those days . Why is it that, among you, you turn a parable into this proverb in the land of Israel, saying: The fathers have eaten a bitter grape, and the teeth of the sons are set on edge? (Ezek 18:2).
Second, he promises spiritual goods: behold, the days shall come .
First, he promises the renewal of the covenant: days , of grace; a new covenant , a new testament—this is the Gospel.
Dominion , cruelly and powerfully taking vengeance. I shall make an eternal covenant with you, the faithful mercies of David (Isa 55:3).
Second, he speaks of the tenor of the covenant: but this shall be the covenant . . . I shall put my law , the Gospel, in their bowels , not on tablets of stone. I shall lead her into the wilderness, and I shall speak to her heart (Hos 2:14).
Third, he speaks of the usefulness of the covenant:
first, with regard to obedience: and I shall be to them a God . The same point is made in Ezekiel 36.
Second, with regard to wisdom: and no more shall a man teach his neighbor , by which is excluded the necessity of teaching. And this is indeed fulfilled in the present time with regard to the fact that we have come to divine truth not by the reasons of the prophecy, nor by human inventions, nor even by Jewish traditions; but in the future, it shall be fulfilled entirely. Do not be called Rabbi, for there is one who is your master (Matt 23:8). And he gives the reason: for all shall know me . I shall grant that all your children shall be taught by the Lord, and I will give your children an abundance of peace (Isa 54:13). All things whatsoever I have heard from my father, I have made known to you (John 15:15).
Third, with regard to purity from sin: for I will pardon their iniquity . Who forgives all your iniquities, and heals all your infirmities (Ps 102:3).
Lecture 11
Immutable as the heavens
31:35 Thus says the Lord , who gives the sun as the light of the day, the order of the moon and the stars, as the light of the night; who stirs up the sea, and its waves roar; the Lord of hosts is his name:
31:36 if these laws fail from before me, says the Lord , then the seed of Israel shall fail, that he should not be a nation before me all days.
31:37 Thus says the Lord : if the heavens above can be measured, and if the foundations of the earth below may be found out, I also shall cast away the whole seed of Israel for all that they have done, says the Lord .
168 . Here is given the confirmation of the promise.
First, he confirms it by the immutability of created things when he sets forth the power of the one who promises: who gives the sun as the light of the day . Who makes the great lights, the sun to rule the day, and the moon and the stars to rule the night (Ps 135:8–9). It is as though he were saying, “He who made these to be immovable shall also be able to make his promise sure.”
And he gives a comparison: if these laws fail ; it is as though he were saying, “Just as they shall not fail until the end of the world, so neither shall the seed of Israel, with regard to those who are saved.” As the new heavens, and the new earth, which I make to stand before me, says the Lord, so shall your seed, and your name stand (Isa 66:22).
Second, from the immensity of created things: thus says the Lord .
First, he describes the impossibility of measuring: if the heavens above can be measured , by human ability. Who has measured with his fist the waters, and weighed the heavens with his palm? (Isa 40:12).
Second, he sets forth the promise. I also shall cast away ; it is as though he were saying, “As that is impossible, so also is this”: the whole seed , because he has cast away some of them. For he has not willingly afflicted, nor cast off the children of men (Lam 3:33).
Lecture 12
Restoration of the city
31:38 Behold, the days are coming, says the Lord , when the city shall be built for the Lord , from the tower of Hananel to the gate of the corner.
31:39 And the measuring line shall go forth in his sight, upon the hill of Gareb, and shall go about Goatha,
31:40 and all the valley of the dead bodies, and ash, and all the region of the dead, as far as the brook Kedron, and as far as the corner of the eastern gate of horses. The holy place of the Lord shall not be pulled up or torn down again forever.
169 . Here is promised the restoration of the city.
First, the rebuilding is promised: when the city shall be built . It is I who say to Jerusalem, ‘You shall be inhabited,’ and to the cities of Judah, ‘You shall be built’; and I shall raise up your waste places (Isa 44:26).
Second, the enlargement is given: from the tower of Hananel , which some say was in Anathoth, but Jerome excludes this in the Gloss, to the gate of the corner , where two walls were joined together;
the former measuring line shall go forth , upon the hill of Gareb , which is translated as “scab,” where perhaps the lepers stayed outside the city; Goatha , which is translated as “sinful nation,” where those who were unclean because of some sin stayed;
the valley of the dead bodies , where the graves of the people were; ash , where ritually clean ashes were cast, as from sacrifices, or it refers to unclean ashes, as from the houses of lepers and others of this sort; of the dead , where malefactors were put to death; as far as the corner of the eastern gate of horses , for horses were not able to ascend from every direction because of the steepness of the mountain. Enlarge the place of your tent, and stretch out the coverings of your tabernacles (Isa 54:2).
Third, the duration is given: the holy place of the Lord shall not be pulled up , that is, the sanctuary, the temple, or the whole city, which was sanctified to the Lord. Above: they will call Jerusalem the throne of the Lord ; and all nations shall be gathered together in her in the name of the Lord in Jerusalem (Jer 3:17). A tabernacle which cannot be removed, neither shall its stakes ever be taken away, and none of its cords shall be broken (Isa 33:20). The Jews expound this as referring to Jerusalem the golden, which Jerome disproves in the Gloss, and he expounds it as referring to the Church, which gathers within herself both the perfect and the imperfect, which is signified by the unclean places outside Jerusalem. It could also be said another way, that it was fulfilled under Ezra, as is seen in Nehemiah 3: for they began to build Hananel . And literally, perhaps they added some space to the city. When it is said to abide forever, the condition is understood: if they do not sin. Above: if it does evil in my eyes, and does not hear my voice, then I will repent of the good which I have said I would do for it (Jer 18:10).