The word that came to Jeremiah from Yahweh in the tenth year of Zedekiah king of Judah, which was the eighteenth year of Nebuchadnezzar.
Parallel Translations
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The word that came to Jeremiah from Yahweh in the tenth year of Zedekiah king of Judah, which was the eighteenth year of Nebuchadnezzar.
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The word that came to Jeremiah from the LORD in the tenth year of Zedekiah king of Judah, which was the eighteenth year of Nebuchadrezzar.
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The word that came to Jeremiah from the LORD in the tenth year of Zedekiah king of Judah, which was the eighteenth year of Nebuchadrezzar.
Cross-references (5)
Passages linked to Jeremiah 32:1 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- 2 Kings 25:1-2 In the ninth year of his reign, in the tenth month, in the tenth day of the month, Nebuchadnezzar king of Babylon came, he and all his army, against Jerusalem, and encamped against it; and they built forts against it around it. So the city was besieged until the eleventh year of king Zedekiah.
- Jeremiah 39:1-2 In the ninth year of Zedekiah king of Judah, in the tenth month, Nebuchadnezzar king of Babylon and all his army came against Jerusalem, and besieged it. In the eleventh year of Zedekiah, in the fourth month, the ninth day of the month, a breach was made in the city.
- Jeremiah 25:1 The word that came to Jeremiah concerning all the people of Judah, in the fourth year of Jehoiakim the son of Josiah, king of Judah (this was the first year of Nebuchadnezzar king of Babylon),
- 2 Chronicles 36:11 Zedekiah was twenty-one years old when he began to reign, and he reigned eleven years in Jerusalem.
- Jeremiah 52:4-5 In the ninth year of his reign, in the tenth month, in the tenth day of the month, Nebuchadnezzar king of Babylon came, he and all his army, against Jerusalem, and encamped against it; and they built forts against it round about. So the city was besieged to the eleventh year of king Zedekiah.
Cross-references from openbible.info (CC BY 4.0)
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John Calvin 1540 · Public Domain The Prophet here declares, that though he was shut…
The Prophet here declares, that though he was shut up in prison, the Word of God was not bound, and that he himself was not less loose and free in his confinement than if he rambled through the whole city and visited all the lanes and the streets. He then did not desist from his office as a Prophet, though he was cast into prison. And thus we see that the course of heavenly truth cannot be impeded, how much soever the world may rage against all its ministers, and bind them in order to make them mute: and then also we see here that the constancy of the Prophet was invincible, because he was not cast down with fear, though he was a captive and not beyond the reach of danger; for we find that even then he proceeded in the discharge of his office.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain So that Jeremiah had now prophesied from the thirteenth…
So that Jeremiah had now prophesied from the thirteenth year of Josiah unto the last year save one of Zedekiah’s reign, which was almost forty years.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain Jer 32:1 The word that came to Jeremiah from…
Jer 32:1 The word that came to Jeremiah from the LORD in the tenth year of Zedekiah king of Judah, which [was] the eighteenth year of Nebuchadrezzar.
Ver. 1. The word that came to Jeremiah.] What this word was, see Jer 32:26.
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In the tenth year of Zedekiah.] The city had now been a year at least besieged; and yet these "sinners against their own souls" went on to do wickedly, and held the prophet prisoner, for the faithful discharge of his duty. Full forty years had he been prophesying to them, and for many years he had foretold this siege, and the following deportation, but could never be believed. {a} And now he is imprisoned, but not left destitute by God of prison comforts, such as made his prison a paradise, and his sleep sweet unto him. {as Jer 31:26}
{a} Notanda est tam diutina populi pertinacia.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain That is, something more than a year before the…
That is, something more than a year before the city was taken, for it was taken in the fourth month of the eleventh year of this king’s reign, Jer 39:2. This tenth year concurred with the eighteenth year of the king of Babylon’s absolute reign, who began so to reign in the third and fourth year of Jehoiakim, Dan 1:1; so as Jehoiakim’s last year was the seventh and eighth of Nebuchadrezzar, who is also sometimes called Nebuchadnezzar and Nabuchodonosor.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain It appears by the date of this chapter that…
It appears by the date of this chapter that we are now coming very nigh to that fatal year which completed the desolations of Judah and Jerusalem by the Chaldeans. God's judgments came gradually upon them, but, they not meeting him by repentance in the way of his judgments, he proceeded in his controversy till all was laid waste, which was in the eleventh year of Zedekiah; now what is here recorded happened in the tenth. The king of Babylon's army had now invested Jerusalem and was carrying on the siege with vigour, not doubting but in a little time to make themselves masters of it, while the besieged had taken up a desperate resolution not to surrender, but to hold out to the last extremity. Now,
I. Jeremiah prophesies that both the city and the court shall fall into the hands of the king of Babylon. He tells them expressly that the besiegers shall take the city as a prize, for God, whose city it was in a peculiar manner, will give it into their hands and put it out of his protection (Jer 32:3), - that, though Zedekiah attempt to make his escape, he shall be overtaken, and shall be delivered a prisoner into the hands of Nebuchadnezzar, shall be brought into his presence, to his great confusion and terror, he having made himself so obnoxious by breaking his faith with him, he shall hear the king of Babylon pronounce his doom, and see with what fury and indignation he will look upon him (His eyes shall behold his eyes, Jer 32:4), - that Zedekiah shall be carried to Babylon, and continue a miserable captive there, until God visit him, that is, till God put an end to his life by a natural death, as Nebuchadnezzar had long before put an end to his days by putting out his eyes. Note, Those that live in misery may be truly said to be visited in mercy when God by death takes them home to himself. And, lastly, he foretels that all their attempts to force the besiegers from their trenches shall be ineffectual: Though you fight with the Chaldeans, you shall not prosper; how should they, when God did not fight for them? Jer 32:5. See Jer 34:2, Jer 34:3.
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II. For prophesying thus he is imprisoned, not in the common goal, but in the more creditable prison that was within the verge of the palace, in the king of Judah's house, and there not closely confined, but in custodia libera - in the court of the prison, where he might have good company, good air, and good intelligence brought him, and would be sheltered from the abuses of the mob; but, however, it was a prison, and Zedekiah shut him up in it for prophesying as he did, Jer 32:2, Jer 32:3. So far was he from humbling himself before Jeremiah, as he ought to have done (Ch2 36:12), that he hardened himself against him. Though he had formerly so far owned him to be a prophet as to desire him to enquire of the Lord for them (Jer 21:2), yet now he chides him for prophesying (Jer 32:3), and shuts him up in prison, perhaps not with design to punish him any further, but only to restrain him from prophesying any further, which was crime enough. Silencing God's prophets, though it is not so bad as mocking and killing them, is yet a great affront to the God of heaven. See how wretchedly the hearts of sinners are hardened by the deceitfulness of sin. Persecution was one of the sins for which God was now contending with them, and yet Zedekiah persists in it even now that he was in the depth of distress. No providences, no afflictions, will of themselves part between men and their sins, unless the grace of God work with them. Nay, some are made worse by those very judgments that should make them better.
III. Being in prison, he purchases from a near relation of his a piece of ground that lay in Anathoth, Jer 32:6, Jer 32:7, etc.
1. One would not have expected, (1.) That a prophet should concern himself so far in the business of this world; but why not? Though ministers must not entangle themselves, yet they may concern themselves in the affairs of this life. (2.) That one who had neither wife nor children should buy land. We find (Jer 16:2) that he had no family of his own; yet he may purchase for his own use while he lives, and leave it to the children of his relations when he dies. (3.) One would little have thought that a prisoner should be a purchaser; how should he get money beforehand to buy land with? It is probably that he lived frugally, and saved something out of what belonged to him as a priest, which is no blemish at all to his character; but we have no reason to think that the people were kind, or that his being beforehand was owing to their generosity. Nay, (4.) It was most strange of all that he should buy a piece of land when he himself knew that the whole land was now to be laid waste and fall into the hands of the Chaldeans, and then what good would this do him? But it was the will of God that he should buy it, and he submitted, though the money seemed to be thrown away. His kinsman came to offer it to him; it was not of his own seeking; he coveted not to lay house to house and field to field, but Providence brought it to him, and it was probably a good bargain; besides, the right of redemption belonged to him (Jer 32:8), and if he refused he would not do the kinsman's part. It is true he might lawfully refuse, but, being a prophet, in a thing of this nature he must do that which would be for the honour of his profession. It became him to fulfil all righteousness. It was land that lay within the suburbs of a priests' city, and, if he should refuse it, there was danger lest, in these times of disorder, it might be sold to one of another tribe, which was contrary to the law, to prevent which it was convenient for him to buy it. It would likewise be a kindness to his kinsman, who probably was at this time in great want of money. Jeremiah had but a little, but what he had he was willing to lay out in such a manner as might tend most to the honour of God and the good of his friends and country, which he preferred before his own private interests.
2. Two things may be observed concerning this purchase: -
(1.) How fairly the bargain was made. When Jeremiah knew by Hanameel's coming to him, as God had foretold he would, that it was the word of the Lord, that it was his mind that he should make this purchase, he made no more difficulty of it, but bought the field. And, [1.] He was very honest and exact in paying the money. He weighted him the money, did not press him to take it upon his report, though he was his near kinsman, but weighed it to him, current money. It was seventeen shekels of silver, amounting to about forty shillings of our money. The land was probably but a little field and of small yearly value, when the purchase was so low; besides, the right of inheritance was in Jeremiah, so that he had only to buy out his kinsman's life, the reversion being his already. Some think this was only the earnest of a greater sum; but we shall not wonder at the smallness of the price if we consider what scarcity there was of money at this time and how little lands were counted upon. [2.] He was very prudent and discreet in preserving the writings. They were subscribed before witnesses. One copy was sealed up, the other was open. One was the original, the other the counterpart; or perhaps that which was sealed up was for his own private use, the other that was open was to be laid up in the public register of conveyances, for any person concerned to consult. Due care and caution in things of this nature might prevent a great deal of injustice and contention. The deeds of purchase were lodged in the hands of Baruch, before witnesses, and he was ordered to lay them up in an earthen vessel (an emblem of the nature of all the securities this world can pretend to give us, brittle things and soon broken), that they might continue many days, for the use of Jeremiah's heirs, after the return out of captivity; for they might then have the benefit of this purchase. Purchasing reversions may be a kindness to those that come after us, and a good man thus lays up an inheritance for his children's children.
(2.) What was the design of having this bargain made. It was to signify that though Jerusalem was now besieged, and the whole country was likely to be laid waste, yet the time should come when houses, and fields, and vineyards should be again possessed in this land, Jer 32:15. As God appointed Jeremiah to confirm his predictions of the approaching destruction of Jerusalem by his own practice in living unmarried, so he now appointed him to confirm his predictions of the future restoration of Jerusalem by his own practice in purchasing this field. Note, It concerns ministers to make it to appear in their whole conversation that they do themselves believe that which they preach to others; and that they may do so, and impress it the more deeply upon their hearers, they must many a time deny themselves, as Jeremiah did in both these instances. God having promised that this land should again come into the possession of his people, Jeremiah will, on behalf of his heirs, put in for a share. Note, It is good to manage even our worldly affairs in faith, and to do common business with an eye to the providence and promise of God. Lucius Florus relates it as a great instance of the bravery of the Roman citizens that in the time of the second Punic war, when Hannibal besieged Rome and was very near making himself master of it, a field on which part of his army lay, being offered to sale at that time, was immediately purchased, in a firm belief that the Roman valour would raise the siege, lib. ii. cap. 6. And have not we much more reason to venture our all upon the word of God, and to embark in Zion's interests, which will undoubtedly be the prevailing interests at last? Non si male nunc et olim sic erit - Though now we suffer, we shall not suffer always.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain The word that came to Jeremiah from the Lord,....…
The word that came to Jeremiah from the Lord,.... The word of prophecy, as the Targum, concerning Jeremiah's buying the field of his uncle's son, Jer 32:6; and concerning the delivery of the city of Jerusalem into the hands of the Chaldeans, Jer 32:26; and the return of the captivity, Jer 32:36;
in the tenth year of Zedekiah king of Judah, which was the eighteenth year of Nebuchadrezzar; the same with Nebuchadnezzar king of Babylon, a year before the taking of the city by him; for that was in the eleventh of Zedekiah, and the nineteenth of Nebuchadnezzar; see Jer 52:1.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain Jeremiah in the siege of Jerusalem being imprisoned by…
Jeremiah in the siege of Jerusalem being imprisoned by Zedekiah, buys a field, takes witnesses, draws a writing, seals and delivers it to Baruch to preserve, as tokens of the peoples return, ver. 1-15. He prays with admiration of God's majesty and works; and represents his own conflict, ver. 16-25. God confirms the captivity for their sins, ver. 26-35. but promises a gracious return, ver. 36-44.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Jeremiah, now confined for his faithful admonitions, foretells
CHAPTER XXXII
Jeremiah, now confined for his faithful admonitions, foretells
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the fate of the king and city, 1-5.
According to the direction of God, he buys of his cousin
Hanameel a field in Anathoth; the contract, or deed of sale,
being subscribed, sealed, and witnessed, and delivered to
Baruch, together with a duplicate not sealed, who is commanded
to put them into an earthern vessel that they may remain there
for many days, 6-14.
This transaction of the prophet, which is entered and
subscribed in the public register, God constitutes a sign or
pledge of the Jews' return from the Babylonish captivity, and
of their again possessing houses, fields, and vineyards, in
their own land, and by their own right, according to their
tribes and families, 15.
Jeremiah's prayer, in which he recounts God's marvellous acts
towards the children of Israel, and deeply deplores the
lamentable state of the country, and the numerous provocations
which have led to it, 16-25.
After which God is introduced declaring his purpose of giving
up his people into the hands of their enemies, 26-35;
promising, however, to restore them in due time to their
ancient possessions, and to make with them an everlasting
covenant, 36-44.
NOTES ON CHAP. XXXII
Verse 1. The word that came] This prophecy bears its own date: it was delivered in the tenth year of Zedekiah, which answered to the eighteenth of Nebuchadnezzar. It appears from 2Kg 25:8, that the eleventh year of Zedekiah was the nineteenth of Nebuchadnezzar; and consequently, that the eighteenth of that monarch must have been the tenth of the Jewish king.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain Jer 32:1. The word that came to Jeremiah —…
Jer 32:1. The word that came to Jeremiah — As the date of the following transaction and prophecy is here stated to have been in the tenth year of Zedekiah’s reign, while the Chaldeans invested the city, and Jeremiah was confined in the court of the prison, it must have been after the Egyptians had retreated back to their own land, and the Chaldeans had renewed the siege a second time. Jeremiah at the beginning, it seems, of the siege foretold to Zedekiah that the city should be taken, and the king sent captive to Babylon, Jer 34:1; Jer 34:7. The king, or his princes rather, irritated at his freedom, put him in prison, or, at least, in the court of the prison, which was in the palace. And it was in this place that the transaction here recorded happened. As Nebuchadnezzar came to besiege Jerusalem in the ninth year of Zedekiah, it is probable Jeremiah had now been confined a year or more in prison. The siege, it may be observed, lasted from the tenth month of that year to the fourth month of the eleventh year of that king’s reign.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain The siege of Jerusalem began in Zedekiah’s ninth year…
The siege of Jerusalem began in Zedekiah’s ninth year Jer 39:1, but was temporarily raised upon the approach of an Egyptian army. See Jer. 37; 38.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain Tenth. The city had been besieged about a year,…
Tenth. The city had been besieged about a year, (chap. xxxix. 1.) and the prophet continued to admonish the king and people of their fate, chap. xxxiv. (Calmet) --- He bought land, to shew that they should one day return. (Worthington)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Lange's Commentary on the Holy Scriptures 1864 · Public Domain Jeremiah 32-33
B. THE ELEVENTH DISCOURSE
Jeremiah 32-33
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With An Appendix (Jer_34:1-7)
The thirty-third chapter contains a revelation of somewhat later date than Jeremiah 32. In Jer_33:1 it is expressly stated that the contents of this chapter were communicated to the prophet separately, and subsequently to the revelation contained in Jeremiah 32. The word second (שֵׁנִית) Jer_33:1, however, designates this chapter as the second part or continuation of Jeremiah 32, which also accords with its very similar purport. As Jeremiah 32 shows us that the occupation of the Israelitish country by the northern foes does not prevent the Lord from commanding the prophet to purchase a piece of this very land, as a pledge that the time will come when the land can be bought and sold and inhabited and tilled in peace, so in Jeremiah 33, in connection with the destruction of many houses in the city of Jerusalem for the purposes of defence it is predicted that the city apparently devoted to entire devastation shall be rebuilt, that joy and rejoicing shall again prevail in it, that in the country breeding of cattle shall again be followed with blessing, and especially that from the house of David a “righteous sprout” shall proceed, by whom righteousness and salvation shall be diffused through the land. The throne of Israel shall no more lack a prince of the house of David, nor the worship Levitical priests. This covenant shall stand everlastingly as the laws of nature; innumerable as the stars of heaven or the sand of the sea shore shall be the seed of David and Levi. In the midst of the present mourning the prophet makes known these promises, for—and this is the formal basis, which Jeremiah 33 has in common with Jeremiah 32—the Lord has the power to do this; nothing is too wonderful for Him (comp. Jer_33:2-3 with Jer_32:17; Jer_32:27). Without doubt these prophecies, proceeding from the court of the prison, are among the grandest which the prophet uttered. We shall see what a depth of misery this court of the prison involved for the prophet and for Israel. And in the very midst of this prophecy the abused prophet raises his voice in the most glorious prediction, that the wonder-working power of God may be recognized and praised, and faith, which rests not on the seen, but on the unseen (2Co_4:18), may be thus confirmed and encouraged. The fulfilment of this prophecy runs through all the stages of development, from that first feeble beginning, which was made after the return from exile, to the consummation of the βασιλεία τῶν οὐρανῶν which the future æon will bring us.
From what has been said, it is evident that the present discourse forms a parallel to the earlier consolatory discourse, chh. 30 and 31, and that both, being placed purposely at the close of the collection, may with propriety be called the Book of Consolation. Though the general purport of the two discourses is similar, some differences are also noticeable. While the first (chh. 30 and 31) may be compared to a picture which beams with light and color, and in which the shading is indicated only by a few though powerful strokes (comp Jer_30:5-7; Jer_30:11; Jer_31:15-16; Jer_31:18-19), the second seems tike a picture, in which the deepest shades and the brightest light are equally divided and displayed in vivid contrast. Not only does the promise in the second discourse rise from present distressing circumstances, but the guilt of Israel, which is the cause of this distress, is portrayed with a strong hand (Jer_32:29-35). Still as the shade is stronger in the second discourse than in the first, so is the light. That which may be called the crown of all theocratic promise, viz., the Messianic kingdom, together with the priesthood standing inseparably by its side as a necessary supplement, is in the second discourse set forth much more clearly, much more comprehensively, and in much more various relations. While in the first discourse the Messianic king is spoken of in a few words only, and with no special emphasis, Jer_30:9; Jer_30:21, in the second the most prominent passage is occupied in detail with the Messianic king and priesthood. The passage Jer_33:14-26, which is evidently to form the crowning close of the whole discourse, is entirely devoted to that most important subject of Messianic prediction.
The time of the composition of chh. 32 and 33 is stated in the text. In Jer_32:1 it is expressly mentioned that the events there narrated took place in the tenth year of Zedekiah, the eighteenth of Nebuchadnezzar (i. e., B. C., 587), during the siege by the Chaldeans, and while Jeremiah was a prisoner in the court of the gaol. Only a little later followed, as a continuation and completion of the consolatory prediction, the revelation communicated to us in the thirty-third chapter (comp. Jer_33:1).
Movers, De Wette and Hitzig regard Jeremiah 33 as worked over by the author of Isaiah 40-66. This view has been so thoroughly refuted by Graf that it will suffice to refer to him (comp. Graf, S. 369, 415).—J. D. Michaelis (Orient. Bibl., XVII., S. 172 sqq.), Jahn (Vatt. Messian., P. II., S. 112 sqq.) and Hitzig dispute the genuineness of Jer_33:14-26. Movers (de utr. Rec., etc., S. 41) declares that Jer_32:18; Jer_32:21 b-25 at least, are an interpolation. We may also appeal to Graf for the refutation of this view (S. 369, 370, and his exposition of the passages in question). For a valuation of the circumstance that the section mentioned is wanting in the LXX, comp. Graf, Einleitung, pag. XLVIII. Graf himself however regards Jer_33:2-3 as interpolated. I refer on the other hand to my exposition of this passage.
Since both chapters are so far of similar import, that Jeremiah 33 may be regarded as a continuation and extension of Jeremiah 32, the two together may consequently be regarded as one prophetic discourse. They are not so, however, in a logical and rhetorical sense, since they did not originate contemporaneously. We shall therefore treat the two halves separately.
I. CHAPTER 32
The most glorious future warranted in the midst of the most gloomy present by the purchase of a piece of ground in the enemy’s hands.
1. The transaction of the purchase, Jer_32:1-15.
2. A prayer of praise and inquiry, Jer_32:16-25.
3. Nothing is impossible to the Lord, Jer_32:26-44.
II. CHAPTER 33
Promise of the most glorious future, given at the moment when the destruction of Jerusalem was already begun by its own inhabitants in the interest of defence.
1. Brief transition: summons to new prayer in the sense of Jer_32:16-25, and promise of a hearing, Jer_33:1-3.
2. Destruction in the present. Glorious internal and external rebuilding in the future not-withstanding, Jer_33:4-9.
3. The glorious city-life of the future, Jer_33:10-11.
4. The glorious country-life of the future, Jer_33:12-13.
5. The glorious kingdom and priesthood of the future, Jer_33:14-18.
6. The kingdom and priesthood of the future eternal, Jer_33:19-26.
__________
1. CHAPTER 32
The most glorious future warranted in the midst of the most gloomy present by the purchase of a piece of ground in the hands of the enemy.
1. The transaction of the Purchase.
Jer_32:1-15.
1The word that came to Jeremiah from the Lord in the tenth year of Zedekiah, 2king of Judah, which was the eighteenth year of Nebuchadrezzar. For then the king of Babylon’s army besieged Jerusalem: and Jeremiah the prophet was shut up in the court of the prison [or guard] which was in the king of Judah’s house. 3For Zedekiah king of Judah had shut him up,1 saying, Wherefore dost thou prophesy, and say, Thus saith the Lord, Behold, I will give this city into the hand 4of the king of Babylon, and he shall take it; And Zedekiah king of Judah shall not escape out of the hand of the Chaldeans, but shall surely be delivered into the hand of the king of Babylon, and shall speak with him mouth to mouth, and his 5eyes shall behold his eyes; And he shall lead Zedekiah to Babylon, and there shall he be until I visit him, saith the Lord: though ye fight with the Chaldeans, ye6shall not prosper. And Jeremiah said, The word of the Lord came unto me, saying, 7Behold, Hanameel the son of Shallum thine uncle shall come unto thee, saying, Buy thee my field that is in Anathoth: for the right of redemption is thine to 8buy it. So Hanameel mine uncle’s son came to me in the court of the prison according to the word of the Lord, and said unto me, Buy my field, I pray thee, that is in Anathoth, which is in the country of Benjamin: for the right of inheritance is thine, and the redemption is thine; buy it for thyself. Then I knew that 9this was the word of the Lord. And I bought the field of Hanameel my uncle’s son, that was in Anathoth, and weighed him the money, even seventeen shekels of 10silver. 2 And I subscribed the evidence [deed], 3 and sealed it, and took witnesses, 11and weighed him the money in the balances. So I took the evidence [deed] of the purchase, both that which was sealed according to the law and custom [or 12(containing) the assignment and limitation], and that which was open: And I gave the evidence [deed] of the purchase unto Baruch, the son of Neriah, the son of Maaseiah, in the sight of Hanameel mine uncle’s son and in the presence of the witnesses that subscribed the book of the purchase, before all 4 the Jews that sat in 13, 14the court of the prison. And I charged Baruch before them, saying, Thus saith the Lord of hosts, the God of Israel; Take these evidences, this evidence of the purchase, both 5 which is sealed, and this evidence which is open; and put them 15in an earthen vessel, that they may continue many days. For thus saith the Lord of hosts, the God of Israel; Houses and fields and vineyards shall be possessed again in this land.
EXEGETICAL AND CRITICAL
In the tenth year of king Zedekiah, during the siege of Jerusalem by the Chaldeans, at a time when all hope of deliverance had vanished and the overthrow of the kingdom was certain to all those who were not blinded, Jeremiah, who was then on account of his prophecy of inevitable ruin held a prisoner in the prison court, received a divine revelation, which announced that the lot of ground of his uncle Shallum at Anathoth would be offered him for sale on account of his right of redemption. Hanameel, the son of Shallum, really came with this offer to Jeremiah. The latter recognizing the Lord’s will, buys the lot, carefully observing all the formalities, as a sign that “houses, fields and vineyards will again be bought in the land of Judah.”
Jer_32:1-5. The word … shall not prosper. The superscription is again of the larger kind. It dominates chh. 32 and 33. The word of Jehovah which it announces, is not merely the next following brief revelation of Jer_32:7, but all the revealed contents of both chapters. Comp. rems. on Jer_30:1.—In the tenth, etc. Comp. rems. on Jer_28:1. The numerical statements are in entire agreement with Jer_39:1; Jer_25:1; Jer_52:12.—Besieged. Comp. Jer_21:4; Jer_37:5; Jer_39:1; Deu_20:12, etc—Court of the prison. According to Jer_37:15, Jeremiah was incarcerated by the princes in בֵּית הָאֵסוּר [prison, literally: house of bonds]. When the king had him brought out for an audience, he besought that he might not be taken back to that prison. The king granted his request and had him kept in the court of the guard, (הֲצַר חַמַּטָרָה, Jer_37:21 coll. Jer_38:6; Jer_38:13; Jer_38:28; Jer_39:14-15). Accordingly this must have been at any rate a more tolerable place. The expression occurs, besides the passages mentioned, only in Jer_33:1; Neh_3:25; Neh_12:39. מַטָּדָה is custodia and may mean watch as well as custody. As his detention here afforded him relief, as he received visits and was supported from without (Jer_37:21), we may with the greater probability suppose that it was the closed court in which the palace-watch was stationed.—Wherefore dost thou prophesy. Comp. Jer_21:4 sqq.; Jer_34:2 sqq.; Jer_37:17. The words from I will give to Zedekiah to Babylon agree almost verbatim with Jer_34:2-3. From the slight differences we may infer that we have here two independent records, of which the passage Jer_34:2-5 is in so far to be regarded as the more complete, as it gives the particulars of Zedekiah’s fate after his captivity, while in Jer_32:5 all that relates to this is comprised in the words, “and there shall he be until I visit him.” If we compare Jer_34:4-5 with Jer_39:7; Jer_52:11, we shall see that in the first passage the fate of the king is portrayed from its favorable, in the latter passages from its unfavorable side. The representations are by no means contradictory. In Jer_34:4-5 it is merely stated that the king will not die by a violent, but in peace by a natural death, and after his death will receive an honorable interment. This by no means excludes the cruel treatment, which he received according to Jer_37:7; Jer_52:11. The indefinite-ness of the expression visit and the prospective, leaving it open either to deliverance or death, was perceived even by Jerome, who says “visitatio et consolationem significat et supplicium.” It should also be not unobserved that the expression “die in peace,” Jer_34:5, admits of this double meaning.—Though ye fight, etc. These words are not found in the record, Jeremiah 34. Coming after the positive prediction of calamity they do not make the impression of being intended for an admonition, but appear to have the meaning of a statement of reason: if you fight with the Chaldeans it certainly cannot result otherwise; ye cannot then prosper. The prophet does not want to call forth a subjective volition, but merely to present the objective nexus rerum. On the subject-matter, comp. Jer_21:9; Jer_27:8 sqq., as well as the introduction to Jer_34:1-7, and the remarks on Jer_34:1-5.
Jer_32:6-7. And Jeremiah … to buy it. After that in Jer_32:1-5 the general situation had been portrayed in which the following event took place, Jer_32:6 begins the narrative of the event itself. This narrative is given as the report of a third person. From the word in Jer_32:6, to the close of the prayer in Jer_32:25, it is Jeremiah who speaks. It is, however, a third person who tells us that Jeremiah spoke all these things, as is seen from the words and Jeremiah said, Jer_32:6. This form of presentation is not unusual in this book. Comp. Jer_19:14-15; Jer_26:7-9; Jer_28:5-7 coll. Jer_32:1; Jeremiah 37 etc.—Son of Shallum thine uncle. That the uncle was named Shallum is seen from Jer_32:8-9. Though Hanameel is also designated דּוֹר, uncle, this is explained by the possibility of using this word in the wider sense. The meaning of “patruus” is the innermost of a series of concentric circles, which represent a progress from general to particulars. From the Canticles we unquestionably obtain the radical meaning of “caritas, amor” (Jer_1:2; Jer_1:4, etc.). From this is derived the meaning of “carus, amicus” (abstr. pro concreto as inמוֹדַעַת), comp. Isa_5:1; Son_1:13-14; Son_1:16, etc. Now though the father’s brother is especially called the dear one, the friend of the family, this is an honorable distinction, which may of course in certain circumstances be transferred to another relative, as is doubtless the case here for the sake of brevity with respect to the son of the דּוֹר.—Right of redemption. According to Lev_25:25 in the case of an impoverished Israelite wishing to sell his piece of ground, his nearest of kin have the right of purchase. Comp. Saalschuetz, Mos. Recht, S. 147 sqq.; 483, 808 sqq.—The members of the tribe of Levi also, according to Num_35:2 coll. Joshua 21 owned real estate, viz., so much as was included in the precincts of the cities allotted to them (מִגְרָשׁ, comp. 1Ch_6:40-41). The statement in Lev_25:34, that this real estate could not be sold appears simply to mean that the sale of priests’ property to those who are not priests was forbidden. Among the family the sale must have been possible, otherwise an illegal act would have been demanded of Jeremiah, not only by his cousin but by the Lord Himself. The right of redemption (גְאֻלָּה) had moreover its two sides. Towards the seller it was a duty, towards the more distantly related it was a right. Comp. Ruth 4
Jer_32:8-10. So Hanameel … in the balances. The right of inheritance was generally and especially among the priests the basis of the right of redemption. For it was indeed the sense of the whole institution, that the real estate should remain in the family. Accordingly it was always the next heir who was in the first place entitled and obligated to the גְאֻלָּה. We find no intimation in the Law what the relation of the גֹּאֵל was to the מֹּכֵד (comp. Saalschutz, Mos. R. S. 811). After all it appears to me that this was left to the friendly understanding of the two relatives, and the loyal disposition of the goel was reckoned upon. From the fact that the visit announced to him by revelation was really received, Jeremiah knew that the proposal, which his visitor made him, and of which the Lord had not yet said anything, was also an expression of the divine will.—The price seems small. This has been explained by supposing that the seller was driven to the sale by urgent need and that the property was depreciated by the war. Both may be correct, but I do not think that the small price is thus explained. This would have been unworthy of the prophet. Could Jeremiah buy as a speculator? Livy relates (XXVI. 11) that when Hannibal was before the gates of Rome the very field on which his camp stood was sold, “nihil ob id dimiunto pretio.” Comp. Florus, II. 6 (Parva res dictu, sed ad magnanimitatem populi Romani probandam sails efficax, quod its ipsis quibus obsidebatur diebus ager, quem Hannibal castris insederat, venalis Romœ fuit hastæque subjectus invenit emtorem).—Can the proud assurance of the Romans have produced a greater effect than the trust reposed by our prophet on the divine promise? I therefore think that seventeen shekels was the nominal price. Its smallness may be explained, apart from the possible smallness of the object purchased, by the nearness of the jubilee year. Though we have no data by which to determine how far distant the jubilee was from the time of sale, it may be safely assumed that the provisions of the law, Lev_25:15-16, were not unobserved. The year of manumissio, spoken of in Jeremiah 34, was not a jubilee. Comp. rems, on Jer_34:14 and Herzog, R.-Enc. XIII., S. 212. Seventeen shekels in our money was little more than ten dollars. Comp. Herz. R.-Enc., IV., S. 764.—Whence did Jeremiah obtain the money? Had he, the prisoner, for whom a daily scanty subsistence was furnished (Jer_37:21), pecuniary means at command? His silence on this point shows that he regarded it as of little moment. There was probably more money than bread in the city. Baruch also might have procured him the funds.—After the account of the purchase and the price in Jer_32:9, the particulars of the transaction are specially enumerated in Jer_32:10. First the writing and sealing. From what follows we see that the deed of purchase was written in duplicate. One copy remained open, the other was closed with seals. “Quæ emtionum consuctudo hucusque servatur, ut quod intrinsecus clausum signacula continent, hoc legere cupientibus apertum volumen exhibeat,” Jerome on Jer_32:14. Whether the open copy also bore a seal cannot be definitely ascertained from the text. The object of the writing in duplicate appears to me to have been twofold. First, that which duplicates generally have, viz., to have a second copy in case the first is lost; secondly (and this is especially the destination of the sealed deed), in case of injury or defacement, which the open deed might suffer either by accident or design, to have an intact original. The circumstance that Jeremiah does not mention the witnesses till after the sealing is not to be explained, with Hitzig, as though the contents of the closed deed and the price were concealed from them. Evidently the prophet does not wish to confuse the three points in Jer_32:10. He therefore relates first of the deed (ספר), then of the witnesses, then of the weighing of the money. The order of subjects then prevails, not however excluding the order of time, since the weighing out the money at any rate came last. If we should argue as Hitzig does, we should come to the conclusion that the witnesses had nothing at all to do with the documents. This, however, is contradicted by Jer_32:12, where it is expressly stated that the witnesses “subscribed the book of the purchase.” As now in Jer_32:11, Jer_32:12 init., Jer_32:14סֵפֶר הִמִּקְנָה appears to be a general conception, to which the specifications given in the second half of the verse are subordinate, the word may in Jer_32:12 also designate both documents; they may therefore have both been subscribed by the witnesses.
Jer_32:11-12. So I took … of the prison. The words הַמְִצְוָה וְהַחֻקִּים, in Jer_32:11, are difficult. Those explanations do violence both to grammar and context which (a) assume an accusative of the norm; according to the law and customs, for which no instance can be adduced; (b) consider these words to indicate the contents of a third ספר. The enumeration in Jer_32:14 is opposed to this, and the difficulty of perceiving what laws and customs were observed in a third deed, and why this was drawn. Only one explanation is grammatically possible and in agreement with the context, viz., that which takes the words as in apposition to הַחָתוּם. Then the question arises, what are we to understand by the words themselves? The respective definitions of the Mosaic law (comp. ex. gr. Deu_5:28)? But why should these be written out in detail and be designated as the main contents of the חָיוּם? It is better then to take מִצְוָה in the sense of statutum, establishing, settling, and חֻקִים in the sense of stipulation. The main thing established, i. e. the object of the purchase and the price, as well as the special stipulations or conditions of sale were then fully contained only in the חָתּוכ. Yet I confess that this explanation also is not perfectly satisfactory. We must wait for further illumination.—Baruch is here mentioned for the first time. Hence the more exact statement of his lineage. Josephus (Antt. X. 9, 1) calls him ἐξ επισήμου σφόδρα οἰκίας ὄντα καὶ τη πατρώῳ γλώττῃ διαφερόντως πεπαιδευμένον . The high position of his brother Seraiah at court (Jer_51:59) seems to prove that he was of a respectable house.—Before all the Jews. The prophet intimates that two circles of witnesses are to be imagined surrounding the central point, formed by Jeremiah and Baruch, a narrower and a wider. The wider circle testifies to the witness of the narrower.
Jer_32:13-15. And I charged … in this land.—In an earthen vessel. To keep the deeds from damp, moths or dirt. Can the earthen vessel have survived the abomination of destruction? It matters not. The main thing was the establishment of the fact that the Lord in the midst of their dread of destruction, at a moment when all hope for the future seemed to have fled, gave the promise of a glorious restoration, as indicated in Jer_32:15. The object of this promise was on the one hand to comfort those who were involved in the present ruin, and on the other hand to prove that the Lord had fore willed, foreknown and foretold the predicted favorable turn of affairs. Comp. rems. on Jer_30:1. To attain the latter object the transaction had certainly to be brought to the knowledge of posterity in an authentic manner. For this purpose the documents themselves relating to the purchase, which would hardly contain any account of the accompanying circumstances, would be less useful than on the one hand oral tradition based on the declaration of many eye and ear witnesses, and on the other hand the written report of the prophet.
Footnotes:
[1]Jer_32:3.—אשׁר כלאר. The Nota relationis is to be regarded as in the accusative. Comp. Naegelsb. Gr., § 70, b; Num_13:27; Isa_64:10; Psa_84:4.
[2]Jer_32:9.—On the accus. הַָכּֽסֶף. Comp. Naegelsb. Gr., § 70, g.—On the article. I b. 71, 4 a.
[3]Jer_32:10.—The article in בַּסֵּפֶּר is again general. Naegelsb. Gr., § 71, 4 a.
[4]Jer_32:12.—כל־ לעיני. Misled by the Atnach, many suppose that וְ is wanting here. But this לעיני does not belong to וָאֶתֵּן, init. ver., but to הֵכֹּתְבִים.
[5]Jer_32:14.—ואת–ואת. The two Vaus here as in Jer_32:20=both, and also comp. Jer_5:24. Naegelsb. Gr., § 110, 3. The construction would certainly be simpler and clearer, if וְאֵת were wanting before הֶחָתוּם, and it would certainly not be impossible that, as Graf thinks, this וְאֵת may have been repeated from Jer_32:11 by an oversight. A certain solemn breadth may, however, also have been intended. Then first the quantitative multiplicity or duplicity of the deeds may be generally set forth, then their qualitative unity (they form together only one dead of sale. Comp. Jer_32:11-12); finally the multiplicity is specified: there are two deed, one sealed, the other open. The הַזֶה and גָלוּי can then both be referred at the same time to הֶחָתוּם.
Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.
Daniel D. Whedon 1874 · Public Domain INTRODUCTORY, Jer_32:1-5.
INTRODUCTORY, Jer_32:1-5.
1. The tenth year of Zedekiah — In Jer_1:3, “the eleventh year of Zedekiah” is mentioned as the terminus ad quem of Jeremiah’s prophecies. This chapter, then, is comprehended in the general title comprised in the first three verses of the first chapter. The siege of Jerusalem had now been in progress a year. (Jer_39:1.) The coming of the Egyptian army had interrupted it, but upon the defeat of the Egyptians it was immediately resumed.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 1. Jeremiah’s own circumstances and those of the State…
1. Jeremiah’s own circumstances and those of the State are given first with great particularity in order that it may be brought out that it is in spite of the gloomiest appearances that his faith in the future is thus firm.
the tenth year of Zedekiah] The siege had commenced in his ninth year (Jer_39:1), but the Chaldaeans, hearing that an Egyptian army was approaching, had departed for a time (Jer_37:5). Jeremiah took advantage of this to leave Jerusalem, in order to visit his property at Anathoth, was charged with falling away to the Chaldaeans, and in spite of his denial was imprisoned (Jer_37:11-15). The stringency with which he was at first treated was after a while relaxed on his petitioning the king to that effect (Jer_37:20, Jer_38:28). He was still, however, “shut up in the court of the guard” (Jer_32:2). This part of the narrative therefore is somewhat subsequent in date to those incidents above referred to which are recounted later.
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1–5. Introductory account of the historical position.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (1) In the tenth year of Zedekiah . .…
XXXII.
(1) In the tenth year of Zedekiah . . .—We are carried over a period of six years from the prophecy of Jer_28:1 to B.C. 589, when the treacherous and intriguing policy of Zedekiah had provoked Nebuchadnezzar to besiege Jerusalem in the ninth year of the king of Judah’s reign, and the king, irritated by Jeremiah’s continued predictions of defeat, had imprisoned him in the dungeon for state-prisoners attached to the palace (Neh_3:25). It would appear from Jer_37:15; Jer_38:26, both of an earlier date than this chapter, that he had previously been confined in the house of Jonathan the scribe as a private prison, and that the king had removed him thence with a view to consulting him on the probable issue of the siege. He was not allowed to leave his prison, but friends were permitted to have access to him.
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(3. 4) Behold, I will give this city into the hand of the king of Babylon . . .—A comparison of these verses with Jer_34:2-3; Jer_38:23, shows that Jeremiah never for a moment varied in his tone. To see the king of Babylon face to face, to stand before him in shame and confusion—that was to be the end of the king’s frantic resistance to the Divine purpose. The prophecy of Ezekiel (Eze_12:13), and the fact that Nebuchadnezzar put out the eyes of the captive king (Jer_39:7), give a special force to Jeremiah’s word. The face of the great king, in all the terror of his wrath, was to be the last object Zedekiah was to behold on earth (2Ki_25:6-7; Jer_39:6; Jer_52:10-11).
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain Jeremiah was far from wishing to depress his fellow…
Jeremiah was far from wishing to depress his fellow countrymen to the point of disbelieving in the inalienable promises of God to Israel, He fully recognized an element of truth in the preaching of the "false prophets," viz. that Jehovah was still the God of his people Israel, though for wise purposes he chose to hide his face for a time. His own faith was intense, to the pitch of an even Roman heroism. (see Lev_26:11) The opportunity (or rather see below the fight) of purchasing a piece of ground at Anathoth was the occasion which called forth the most striking proof of his sublime confidence in God. Not that he understood how it could be God"s will that he, in the besieged city, should constitute himself a landed proprietor. He had his difficulties; but instead of brooding over them, he laid them Before Jehovah in prayer. And the Divine revelation came that, though long continued transgressions had brought upon Judah the sorest punishment, they should yet be restored to their land; and, though the first covenant had been broken, a second and an everlasting covenant should in future times be granted to God"s people; and the sign that the first part of this promise should in very deed be realized is the purchase of the field by Jeremiah.
Vers. 1-5. Time and circumstances of the following revelation. It took place in the tenth year of Zedekiah, the eighteenth of Nebuchadnezzar. (Jer_25:1 Jer_52:12) The siege of Jerusalem had Begun in the preceding year, (Jer_39:1) but had been temporarily raised on the approach of an Egyptian army. (Jer_37:5, Jer_37:11) Jeremiah, who had declared resistance hopeless, had been accused of treason, and imprisoned, (Jer_37:13) and in prison he remained till the close of the siege. Like St. Paul at Rome, however, he was allowed free communication with visitors, as appears from ver. 8 and Jer_38:1. Vers. 2-5 are parenthetical (see on ver. 6).
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HOMILIES BY A.F. MUIR Vers. 1-5. Silencing a prophet.
A short time before an attempt was made upon his life; now it is imagined that the prophet will yield to harsh treatment and intimidation. The natural heart of man is so foolish that it cannot but credit man with the authorship of Divine truth, and suppose that he can control and modify the inspired messages of God. Nay, the sinner is often so left to himself as to suppose that his own precautions will prevent the communications of God"s Spirit, or at least the carrying of these into effect!
I FAITHFUL WITNESSES OF THE TRUTH MAY SOMETIMES BE BROUGHT INTO GREAT STRAITS. God does not guarantee a smooth experience and an easy life to his servants. Quite the contrary. His Son prepares his disciples for suffering many things. (Mat_10:16-22) Jeremiah would seem to be alternately exposed to harshness and kindness he was in the prison and yet in the palace. The bribe, or the deceitful promise, may be as great a trial as the cruelty. Seclusion for a prophet and patriot must have been very hard to endure at such a time, and full of spiritual perplexity. Great things were being done, and national destinies decided, whilst he was held fast, helpless, and with little reliable information of what was going on. So God often lays aside his servants just at a time when there would seem to be most occasion for their activity. "His thoughts are not as our thoughts.
II THE WORD OF GOD IS NOT THEREBY HINDERED.
1. It is not silenced. (Ver. 1; cf. Jer_33:1) The communion of the soul with God cannot be broken by external means. As well might one say, "Thus far, and no further," to the ocean or the day. Many of the grandest revelations of God date from prisons.
2. Resistance only hastens its progress and fulfilment. Persecution and martyrdom have done more for Christianity than a thousand direct agencies. How the voices multiply!
3. Those who oppose it ensure its speedy visitation upon themselves.
III GOD WILL UPHOLD AND COMFORT HIS AFFLICTED SERVANTS. The greatest trial to Jeremiah would have been God"s silence: at this season the "Word of the Lord" must have been his greatest consolation and reassurance. Earthly deprivation may be heavenly liberty. Sufferers for the truth know and feel that God is with them. M.
HOMILIES BY S. CONWAY Vers. 1-44. A story of God"s sustaining grace.
This whole chapter may be summed up under some such heading as this. For it begins with showing us God"s servant Jeremiah in a position in which he sorely needed sustaining grace, and then it proceeds to narrate the threefold process by which this grace was communicated to him. The manner in which God sustained Jeremiah is very much akin to that in which he will sustain all his servants who may be in similar need. If any be so now, let them give heed to this record. Note
I THE NEED OF GOD"S SERVANT. Ver. 2 tells us that Jeremiah was at this time shut up in prison. His confinement was not so severe as that which he had suffered in his former prison; but yet there was very much in his present circumstances to make him need the sustaining grace of God. The story of his imprisonments is full of interest, but it has to be gathered here a little and there a little from different parts of his prophecies. These have been compiled on a principle which it is impossible to discover. Events of early date are placed in later chapters, and those of later date in early chapters. The chronological confusion is complete. Hence it is the task of every student of these prophecies to disentangle this confusion so far as it may be done. In saying this, nothing is charged against the inspiration and authority of the book. That remains intact; but our reverence for what is so evidently of God in the book does not hinder that we should note and regret the disorderly way in which some human hands whose we know not have put together its various parts. Tracing out, however, the history of these imprisonments, it would seem that they were brought about somewhat as follows. Jeremiah had clearly foreseen and foretold that the ungodliness of the people would bring down the Divine chastisements. Moreover, he discerned and declared with equal clearness that the instrument of God"s wrath would be the rapidly rising empire of Babylon. He saw how everything yielded to the might of her armies; that no power, not even that of Egypt, could withstand her assault. But all this was by no means so clearly seen by those to whom Jeremiah was sent. They did not believe in the nearness of God"s judgments, and were not a little angry with the faithful prophet for denouncing them. But Jeremiah saw also that, certain as was the approach of these judgments, they probably would be mitigated if, instead of exasperating the armies of Babylon by useless resistance, they submitted themselves and acknowledged her supremacy. (cf. Jer 27) But the same spirit in the nobles and princes of Judah and in the people generally, which made them refuse to listen to him when he told of God"s judgments coming upon them, made them impatient of his oft repeated counsels to do now the best thing under the circumstances bow to the Babylonian storm, and so, though they could not save all, yet save some of their cherished possessions. But at length it became evident that Babylon did mean to assail them. Instead, however, of adopting either of the two better methods of humbling themselves before God and imploring his protection, or of conciliating the Babylonian king, they formed alliance with Egypt, (Jer 37) notwithstanding Jeremiah"s solemn assurance of the uselessness of such alliance. But in the ninth year of Zedekiah the Chaldean army besieged Jerusalem. Jeremiah (Jer_34:2) plainly tells the king how hopeless all resistance is. Under the alarm of this siege, the wealthy Jews released their poorer brethren, of whom, contrary to God"s Law, they had made bond slaves. (Jer 34) But the Egyptian army coming to their aid, (Jer_37:5) the Chaldeans raised the siege. Thinking now that all cause for fear was gone, the Jewish leaders quickly went back to their old ways, and, though indignantly denounced by Jeremiah (Jer 34), enslaved their brethren again. But he had taken advantage of the withdrawal of the Babylonian forces to quit the city. It was no place for him. His purpose, however, was prevented. Foes not a few, to whom his fidelity had been hateful, now seized on him on the pretence that he was about to desert to the Chaldeans. (Jer 37) In the insolence begotten of their fancied deliverance, they thought they might do anything to God"s servant. They therefore dragged him before the princes, procured his condemnation, smote him, and then cast him into deep dungeons, where, had he lingered long, death must soon have put an end to his misery. But the King Zedekiah, whose mind was ill at ease, and who could not help believing Jeremiah, whilst allowing himself to be overawed by the violence of those around him, sent for the prophet and caused him to be placed in less severe custody. But he was not to stay there long. His former enemies came round the king, and brought such accusations against him that the king, weakly yielding as his manner was, gave him up to their will; like as Pilate delivered Jesus. Speedily they flung him into a dungeon, which appears to have been a disused well, the bottom of which was still deep in mire. There they leave him miserably to perish. But again he is delivered. An eunuch of the court intercedes for him, and he is drawn up tenderly and carefully, as his half dying state probably required, from the horrible pit into which he had been cast, and brought back again into that milder captivity which is indicated by "the court of the prison," and where we find him when this chapter (Jer 32) opens. Now, if we try and realize the prophet"s condition, we can easily see how a despondency like to that of John the Baptist when he sent two of his disciples to Jesus to ask him, "Art thou he that should come," etc.? we can see how a like despondency might well have fallen upon the prophet"s mind. He was no robust, stern Stoic, to whom rough treatment and the scorn and hate of his fellow men were as nothing. His piteous pleading for his life, (Jer_37:20) his ready yielding to the king"s suggested subterfuge, (Jer_38:27) his reiterated confessions of his distress, the long wail of his lamentations, all reveal a man who, though in the strength of God"s grace he would not flinch in delivering the message God had entrusted to him, whatever it was, whoever might oppose, nevertheless felt keenly the perils of his position and the misery of his lot. Again and again had he been seemingly given over unto death, and even now there was nought but the poor protection of the word of the weakest of monarchs to save him from the rage that was ready to destroy him the first opportunity that should be given. His whole horizon was dark, unillumined by any cheering ray of hope. If the besieging armies did their worst and it seemed certain that the obstinacy of the people would provoke them to do so what prospect of deliverance and restoration could there be then? For himself and for his country the outlook was all dark.
II But, next, see HOW GOD MET HIS NEED. He did this in a threefold manner.
1. He led him to commit himself openly to the faith of the restoration of Israel. He had proclaimed this restoration many times before. He was now by a public significant act to avow again his confidence in what God had promised. This is the meaning of the purchase of the land told of in vers. 6. In the most explicit formal manner he was to do this which his own predictions of the Babylonian conquest seemed to render absurd. It seemed like throwing money away. Why the vendor wanted to sell the ground we do not know. The conviction that all was lost for Judah may have led to it. But when the offer was made, as God told Jeremiah it would be, he saw that it was from the Lord, and that he was, by purchasing it, to testify to his faith that the land should be restored to them again. Hence he did all in the most formal manner: paid for it, took receipt, registered the purchase, and had duplicate made out, handed over the documents to Baruch in presence of many witnesses. Now, had Jeremiah refused to buy this property, it would be tantamount to his apostasy from faith, to his renouncing all his trust in God. His despondency would bid him do so. But the thought of throwing up all faith, renouncing it, and denying God, the very thought seems to have provoked a blessed reaction, and to have made him resolve that he would make it yet more difficult for himself to go back from his faith by committing himself to it in this open, deliberate, and formal way. Thus God made him use what faith he had in order to his winning more. "To him that hath," and uses what he has, "shall be given." It is ever so. Have you little of the spirit of prayer? Pray, and more will be yours. Little love to God? Do something especially and avowedly for him, and your love will deepen. As with the body and the mind, in trade and all departments of life, the use of what strength we have gains more.
2. By leading him to lay all his difficulties before God. This is the meaning of the prayer in vers. 17-25. After the prophet had committed himself by this purchase of the land, a purchase so irrational and absurd as it would seem in many eyes, and as it perhaps partly seemed even in his own eyes, he felt need still of more assurance and confidence than he yet possessed. And so in this prayer he pours out his perplexities before God. And if we analyze this prayer, we shall see that he begins by going over in devout confession and adoration the many reasons which ought to establish his faith. First he confesses the sure truth nothing is too hard for the Lord. Then he proceeds from this general truth to several proofs of it in Israel"s own history how, in spite of all difficulty, God redeemed, preserved, and settled his people in the land he promised. Then he turns to the perplexing facts which, at the moment, were so staggering his own mind the dreadful wickedness of the people and the actual presence of God"s judgments. How, in the face of all this, could God"s promises be fulfilled? It is as if he had said, "Lord, I believe, I ought to believe, but I am sore perplexed, I desire to believe yet more; help my unbelief." Such seems to have been the meaning of this prayer. It is prayer because this is its meaning, though there is not one word of petition in the whole of it. The prayer has to be read between the lines. And God does ever so read the desires of his servants, even when not expressed in words, or when words are used. that are not formal prayers. Nor can we doubt that thus coming to the Lord with his perplexities was of great help to the prophet. It must have been so; it ever is so.
3. God gives him fresh grasp of his promises, new assurance of the truth of his Word. This is the third and last step in this sustaining grace, of which this whole chapter tells. The account of this answer to the prophet"s prayer is given in vers. 26-44. He gave him to feel afresh the blessed truth that nothing was too hard for the Lord (ver. 27). Therefore it mattered not, even though he could not understand all God"s ways, though the Chaldean armies were thundering at the gates of Jerusalem, though the people were so hopelessly wicked. "Therefore" (ver. 36) "saith the Lord," and then follows a whole series of "I wills" and "shall be"s," which God again bears m upon his servant"s soul the certainty of the things he had already declared. And more than he had declared should be a spiritual restoration as well as a literal one. And then (vers. 43, 44), referring to Jeremiah"s own transaction, "fields shall be bought in this land," etc. That which now seemed so unreasonable and hopeless should be matter of everyday occurrence in the blessed times of restoration which God would surely bring about. The instruction, therefore, for every perplexed soul is Use what faith thou hast; tell all thy perplexities to God; receive the new assurance of his faithfulness he will surely give. C.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain Buy my field, I pray thee.
Jer_32:1-15
Buy my field, I pray thee.
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Jeremiahs faith
I. Faith is here illustrated as resting exclusively upon the word of God. All that Jeremiah did in this matter he did just because he had a command from the Lord. Whilst he was in prison, God told him that his cousin should come and offer him the redemption of a part at least of the family inheritance. The man came, and he knew that this was the Word of the Lord; therefore he bought the field. It is not to be supposed that he was rich. The probability is that he may have had to get the money for the purchase from his friend Baruch. Neither had he any expectation of himself obtaining any personal benefit from the purchase, for he believed that the city would be given into the hands of the Chaldeans, that the people would be taken for seventy years as exiles to Babylon. This is the very nature of true faith; it does the thing, or it receives the thing, it fears or it hopes, as the case may be wholly because God has spoken. If it embraces a promise, it rests its hope upon the Word of the Lord. If it is moved by fear, it is because God has denounced an impending punishment. If it acts in a particular way, it follows exactly the path which God has marked out. Resting as it does entirely upon the Word of God, it is altogether independent of reason, although it does not refuse to listen to its voice. Faith receives testimony; our faith in men leads us to receive the testimony of men. We often receive that testimony although we have no other evidence whatever of the facts we believe. Nay, we receive it although we have found the very persons whose testimony we are now relying upon to have been, in some instances, at least, mistaken. Faith in men goes thus far; it must go thus far; we are compelled to act in this way, or we should cut ourselves off from mankind and the activities of life. But if this be so, if we find it necessary and reasonable to act in this way, receiving the testimony of men, shall we not receive the testimony of God? When He speaks it is for us simply to listen. How wondrously has God spoken! In the beginning God created the heavens and the earth. Going on from that primary revelation, He has revealed more and more of His truth; and in proportion as our minds rise, in proportion as our moral sense is cultivated, in proportion as we get free from the degrading power of evil which perverts our moral judgment, we find the revelation to be in accordance with everything we might expect. He speaks to us of things which are far beyond the reach of human knowledge and experience, testimony or deduction. He sets before us His own dear Son incarnate in our nature, and tells us of the great purpose for which He came.
II. This passage teaches us also that faith takes account of difficulties and improbabilities only so far as to refer them to him. We must pass on to a later portion of the chapter to illustrate this. When Jeremiah had purchased the field, and subscribed the deeds and sealed them, and they were deposited in the custody of Baruch in an earthen jar to be kept for a considerable time, he seems to have experienced what we all know, some kind of reaction Of feeling; and then, as if he almost felt that he had done something that he was hardly warranted in doing, he goes and lays the matter before God (verses 17-25). This must certainly have seemed strange to any person who did not understand that it was Gods Word. That a man who was in prison should buy an estate, believing as he did that before long the country would be in the hands of the Chaldeans, who would recognise no title-deeds whatever; that he should carefully go through the forms of Jewish law to acquire the estate, really appeared a most foolish thing. It seems as if those thoughts, so natural to us, came back upon Jeremiahs mind, and he began to think of the difficulties and the probabilities of the case. You see that this is not a prayer for a blessing upon what he had done; it is not a prayer that the matter in which he had been engaged should be successful; but it is an utterance of wavering and distracted feeling; and that wavering and distracted feeling is rightly uttered to God. We all know perfectly well that faith as it exists in us is not complete in its power. Sometimes we can look over, we might almost say, the boundaries of our earthly horizon and see the gates of the heavenly Jerusalem and the hills of the celestial city, but at other times the depths of the valley of the shadow of death seem to hide it all from our view. Sometimes we can hold firmly to the truth which God has been pleased to set before us with unequivocal assertion, and with demonstration of power to our believing heart; but at other times our grasp upon it seems to relax, and it appears almost as if it would slip through our hands. When there is anything of this, what will a person who really has faith do, although that faith may not be in the most perfect state and in the fullest exercise? He will take all his difficulty to God. Do we find any difficulties about the way of salvation? Let us go and ask God to throw light, as far as that light is necessary, upon the truths whereby we are to be saved. Is there any question about my own connection with, or interest in, the work of Christ? Let me go and spread it before God, and ask Him to make my salvation clear to me. God never said that there should be no difficulty in the Christians path. God never told us that there should be nothing hard to understand in the truth that the Christian has to believe respecting Himself.
III. Again, we have this illustration of the nature and the power of true faith:--it joins obedience prompt and full with reliance implicit and abiding. Why does the inspired writer tell us the little particulars of the transaction? Would it not have been enough to say, I bought the field? No, because the object was to show that, in the full confidence that what God had said would come to pass, Jeremiah had left nothing whatever undone. There was no flaw in the document; all legal forms were complied with exactly; the two kinds of deeds that were always used, the one sealed and the other open, were provided; the earthen jar was obtained; the deeds were put in it and intrusted to a man of rank and standing; the money was paid; and all was done in the presence of witnesses, just as if Jeremiah had hoped to take possession of the little estates the very next day. This shows that the obedience of faith will be prompt and full and will omit nothing. Jeremiah never expected to get possession of that estate personally. He himself spoke of seventy years as the period of the captivity, and he did not therefore expect that he should ever be put in possession of the little piece of land, the reversion to which he had purchased. Faith does not bind its expectations to the present; it does not limit them to a mans own life here; it looks beyond. And the faith of a Christian looks farther still than Jeremiahs. It does not look merely to a deliverance at the end of seventy years, and a possession by some of our descendants or representatives at that time of a little spot in the earthly Canaan. It looks to the close of this mortal life, to the day of resurrection, and to glory with the risen Saviour throughout eternity. (W. A. Salter.)
Jeremiahs purchase
I. The reasons for this purchase.
1. We may perhaps suppose that kindness to a kinsman, as Matthew Henry suggests, had something to do with it; for kindness is kinnedness, and it is very hard if we cannot show kindness to our kith and kin when they are in need. If Jeremiah has no need of the land, we may still infer, under the circumstances of Jerusalem in a state of siege, that his cousin Hanameel has great need of money. Some of us, perhaps, who maintain that business is business, and should be conducted always on the strictest business principles, may think that as to this matter of kindness to a kinsman, about the most inexpedient way of showing it is by mixing it with matters of business. As nearest kinsman his was the right of redemption, and it was already his in reversion in case of the death of his cousin; this cousin being, as we assume, in straits for want of money, and Jeremiah being a considerate, reasonable, and kind-hearted man, concedes to his cousins proposal, buying the land for what it is worth, and perhaps for something more. And if the opportunity should occur to us of helping a needy relative in some such way--if with anything like a reasonable prospect of success we can give him another chance, a new start in life, helping him to help himself--then, looking at the example of Jeremiah, I think we may all hear a voice speaking to us, and saying, Go thou and do likewise.
2. We may suggest, as another reason for this purchase, Jeremiahs interest in future generations. Anathoth was one of the cities of the priests, and this field was ecclesiastical property. It might well be, therefore, that, unless Jeremiah bought it, it might in those confused times pass into other hands, by which it would become alienated from its sacred purposes, and so the law of Moses suffer violation. He was a Jew, and we know how the Jews looked on to the future and backward to the past, linking the past to the present and the present to the future, finding in the present a focus in which both past and future met, and so in the nations unity finding its immortality. We know how that great national anthem, that prayer of Moses the man of God, begins, Lord, Thou hast been our dwelling-place in all generations; and we know how it closes, Let Thy work appear unto Thy servants, and Thy glory unto their children, and establish Thou the work of our hands upon us, yea, the work of our hands establish Thou it. We have a more sure word of prophecy, we anticipate a more glorious future, and we also know that even as to this life the best that we can do for those who are to come after us is not by making purchases, not buying fields or houses, not saving fortunes for our children, but by living godly, devout, Christ-like lives, shall we leave to them the best inheritance.
3. Let us assume, again, that Jeremiah, magnifying his prophets office, would have it made plain that he himself believed in his own predictions. The land was indeed to be desolate for seventy years, to have its Sabbaths, and to lie fallow; but after that time the people were to return from their captivity, take joyful possession once more of houses, and fields, and lands: and this particular piece of land, Jeremiah believed, would then revert to its rightful owners, the priests and Levites. For ourselves, making no pretension to the prophets office--that is, in the sense of foretelling--yet let us take care that our practice shall not conflict with our theory, that we practise what we preach, and so adorn the doctrine of God our Saviour in all things. Let your conversation be as becometh the gospel of Christ.
4. Lastly, as summing up all, we may say that Jeremiah evidently believed it to be the will of God. I marvel much how anyone calling himself a Christian, can ever hesitate as to doing what he believes to be the will of God, especially when the question is of something simple and easily done. I am asked sometimes, Is baptism necessary to salvation? and I answer, No, a thousand times, no. Salvation precedes baptism, and is in nowise a consequence of it; but surely, if we once admit that it is the will of God, that we have for it at once the example and precept of the Lord, that should be enough for us.
II. Jeremiahs doubts and difficulties as to this purchase. No sooner was it completed than he seems to have been oppressed as with a burden, his brain clouded, and his nervous system rendered irritable by it.
1. Perhaps he is beginning to doubt whether after all he had rightly interpreted the vision, and the subsequent visits of Hanameel, as making it quite certain that he was to accept his kinsmans offer. He still thinks so, as it would seem, upon the whole, but yet his mind is opening to a doubt, and he is in sore perplexity of spirit.
2. It may be also that he is distressed at the thought that perhaps his very confidence in the promises of God, and his wish to show that he believed in his own predictions, may be turned against him. The sneering, who understand so well the motives of others, may be saying, Dont tell me that this man is so unselfish as to part with his money for a piece of land that somebody else seventy years hence is to enjoy! He knows better than that, and fully expects before very long to take possession of it himself; and possibly, hearing such things, he might be in the confused condition of Bunyans Christian in the valley of the shadow of death, when the foul fiend whispered into his ear those terrible thoughts which he could hardly distinguish from his own. There is nothing at all unusual, moreover, in such an experience as this, that when a man, acting by such light as he has, has done what seems to him a wise thing and a good thing, there comes for a time a sort of morbid reaction, by which he sinks into despondency and gloom. And herein lies the difference between those who fall away and those who, enduring to the end, are saved: not that either is exempt from doubts, conflicts, and temptations; but that in the one case these are yielded to, and in the other, faith ultimately gains the victory over them.
III. How Jeremiah overcame and solved his doubts and difficulties. I prayed unto the Lord. Whether or not he prayed to the Lord about his purchase before he made it we are not told. Perhaps he did not. There are some things that seem so plain to us as matters of duty and of daily habit, that there is no need to pray for Divine direction concerning them. As the Lord said to Moses when Israels duty was so plain, Wherefore criest thou unto Me? Speak unto the children of Israel, that they go forward. But in any case we are sure that the spirit of prayer, the continued lifting up of the heart to God, was in all that Jeremiah had done. But when we find him bringing this matter of the purchase specially before the Lord, seeking as he does for help and strength and grace, in weakness, perplexity, and trouble, we are encouraged by his example to bring all our affairs to the throne of the heavenly grace, however commonplace, mechanical, and routine they may be. (J. W. Lance.)
A patriots faith in the future
This was bravely done, to make a purchase at such a time, when the enemy was seizing upon all. That Roman is famous in history who adventured to purchase that field near Rome wherein Hannibal had pitched his camp. But the Romans were nothing near so low at that time as the Jews were at this. A striking parallel to this confidence of Jeremiah, in the midst of near and present troubles, as to the ultimate glory of his nation, is furnished in the recently published Memoir of Dante Gabriel Rossetti, whoso father, Gabriel Rossetti, an Italian patriot who sought asylum in this country, yet never lost faith in the future of his native land. His biographer says: When he died in 1854, the outlook seemed exceedingly dark; yet heart and hope did not abate in him. The latest letter of his which I have seen published was written in September or October 1853, and contains this passage, equally strong-spirited and prophetic: The Arpa Evangelica . . . ought to find free circulation through all Italy. I do not say the like of three other unpublished volumes, which all seethe with love of country and hatred for tyrants. These await a better time--which will come, be very sure of it. The present fatal period will pass, and serves to whet the universal desire Let us look to the future. Our tribulations, dear Madam, will not finish very soon, but finish they will at last. Reason has awakened in all Europe, although her enemies are strong. We shall pass various years in this state of degradation; then we shall rouse up. I assuredly shall not see it, for day by day--nay, hour by hour, I expect the much-longed-for death; but you will see it.
Into the ground to die
Whilst shut up in the court of the prison, perhaps fastened by a chain that restrained his liberty, Jeremiah received a Divine intimation that his uncle would shortly come to him with a request for him to purchase the family property at Anathoth. This greatly startled him; because he had so clear a conviction, which he cherished as divinely given, of the approaching overthrow of the kingdom, and the consequent desolation of the land. He gave, however, no outward sign of his perplexities; but when his uncles son entered the courtyard with his request, the prophet at once assented to the proposal, and purchased the property for seventeen shekels (about £2). In addition to this, Jeremiah took care to have the purchase recorded and witnessed with the same elaborate pains as if he were at once to be entering on occupation. The two deeds of contract--the one sealed with the more private details of price; the other open, and bearing the signatures of witnesses--were deposited in the charge of Baruch, with the injunction to put them in an earthen vessel and preserve them. They were probably not opened again until the return from the captivity. But Jeremiah was not a sharer in that glad scene. He did as God bade him, though the shadow of a great darkness lay upon his soul, for which he could only find relief, as the Lord on the Cross, in recourse to the Father. He fell into the ground to die, as the seed does, which holds at its heart a principle of life, that can only express itself through death, and can only bless men when its sowing, amid the depression and decay of autumn, has been complete.
I. Hours of midnight darkness. It is only in service that anything reaches its fullest life. A bit of iron is condemned to solitude and uselessness till it becomes part of a great machine. A man who lives a self-contained life, of which the gratification of his own ambition and selfhood is the supreme aim, never drinks the sweets of existence, nor attains his full development. It is only when we live for God, and, in doing so, for man, that we are able to appropriate the rarest blessedness of which our nature is capable, or to unfold into all the proportions of full growth in Christ. In the deepest sense, therefore, Jeremiah could never regret that he had given the strength and measure of his days to the service of others. But none can give themselves to the service of others except at bitter cost of much that this world holds dear. This will explain the privations and sorrows to which Jeremiah was subjected. Death wrought in him, that life might work in Israel, and in all who should read the Book of his prophecy.
1. He died to the dear ties of human love. Thou shalt not take thee a wife, neither shalt thou have sons or daughters in this place, was early said to him. What he held in his heart belonged to the race, and might not be poured forth within the narrower circle of the home, of priestly temple-duty, or of the little village of Anathoth.
2. He died to the goodwill of his fellows. None can be indifferent to this. It is easy to do or suffer, when the bark of life is wafted on its way by favouring breezes, or the air thrills with expressions of love and adulation. Then a man is nerved to dare to do his best. It was his bitter lot to encounter from the first an incessant stream of vituperation and dislike. Woe is me, my mother, he cried sadly, that thou hast borne me a man of strife and contention to the whole earth. I have not lent on usury, neither have men lent to me on usury; yet every one of them doth curse me.
3. He died to the pride of national patriotism. No patriot allows himself to despair of his country. However dark the louring storm clouds and strong the adverse current, he believes that the ship of State will weather the storm. He chokes back words of despondency and depression, lest they should breed dismay. But Jeremiah was driven along an opposite course. A loftier patriotism than his never hazarded itself in the last breach. His belief in Israel was part of his belief in God. But he found himself compelled to speak in such a fashion that the princes proposed, not without show of reason, to put him to death, because he weakened the hands of the men of war.
4. He died to the sweets of personal liberty. A large portion of his ministry was exerted from the precincts of a prison. Repeatedly we read of his being shut up and not able to go forth.
5. He died, also, to the meaning he had been wont to place on his own prophecies. Up to the moment when Jehovah bade him purchase the property of Hanameel, he had never questioned the impending fate of Jerusalem. It was certainly and inevitably to be destroyed by sword, famine, pestilence, and fire. But now the Word of God, demanding an act of obedience, seemed to indicate that the land was to remain under the cultivation of the families that owned it.
II. Jeremiahs behaviour. But amid it all he derived solace and support in three main directions.
1. He prayed. Take this extract from his own diary: Now, after I had delivered the deed of the purchase unto Baruch, the son of Neriah, I prayed unto the Lord, saying, Ah, Lord God! There is no help to the troubled soul like that which comes through prayer.
2. He rested on the word of God. The soul of the prophet was nourished and fed by the Divine word. Thy words were found, he cries, and I did eat them: and Thy words were unto me the joy and the rejoicing of my heart.
3. He faithfully kept to the path of duty. And I bought the field. It does not always happen that our service to men will be met by rebuff, ill-will, and hard treatment; but when it does there should be no swerving, or flinching, or drawing back. The fierce snow-laden blast, driving straight in your teeth, is not so pleasant as the breath of summer, laden with the scent of the heather; but if you can see the track, you must follow it. To be anywhere off it, either right or left, would be dangerous in the extreme. Such are the resorts of the soul in its seasons of anguish.
III. Compensations. To all valleys there are mountains, to all depths heights; for all midnight hours there are hours of sunrise; for Gethsemane, an Olivet. We can never give up aught for God or man, without discovering that at the moment of surrender He begins to repay as He foretold to the prophet; For brass I will bring gold, and for iron I will Bring silver, and for wood brass, and for stones iron. Nor does God keep these compensations for the new world, where light and darkness fuse. It were long to wait, if that were so. But here and now we learn that there are compensations. The first movement from the selfish life may strain and try us, the indifference of our fellows be hard to bear; hut God has such things to reveal and give, as pass the wildest imaginings of the self-centred soul. So Jeremiah found it. His compensations came. God became his Comforter, and wiped, away his tears; and opened to him the vista of the future, down whose long aisles he beheld his people planted again in their own land. He saw men buying fields for money, and subscribing deeds and sealing them, as he had done. There was compensation also in the confidence with which Nebuchadnezzar treated him, and in the evident reliance which his decimated people placed in his intercessions, as we shall see. So it will be with all who fall into the ground to die. God will not forget or forsake them. The grave may be dark and deep, the winter long, the frost keen and penetrating; but spring will come, and the stone be rolled away; and the golden stalk shall wave in the sunshine, bearing its crown of fruit; and men shall thrive on the bread of our experience, the product of our tears, and sufferings, and prayers. (F. B. Meyer, B. A.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Expositor's Bible 1887 · Public Domain
CHAPTER XXX
RESTORATION I
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THE SYMBOL
Jeremiah 32
"And I bought the field of Hanameel."- Jer_32:9
WHEN Jeremiah was first called to his prophetic mission, after the charge "to pluck up and to break down, and to destroy and to overthrow," there were added-almost as if they were an afterthought-the words "to build and to plant." {Jer_1:10} Throughout a large part of the book little or nothing is said about building and planting; but, at last, four consecutive chapters, 30-33, are almost entirely devoted to this subject. Jeremiahs characteristic phrases are not all denunciatory; we owe to him the description of Jehovah as "the Hope of Israel." {Jer_14:8; Jer_17:13} Sin and ruin, guilt and punishment, could not quench the hope that centred in Him. Though the day of Jehovah might be darkness and not light, {Amo_5:18; Amo_5:20} yet, through the blackness of this day turned into night, the prophets beheld a radiant dawn. When all other building and planting were over for Jeremiah, when it might seem that much that he had planted was being rooted up again in the overthrow of Judah, he was yet permitted to plant shoots in the garden of the Lord, which have since become trees whose leaves are for the healing of the nations.
The symbolic act dealt with in this chapter is a convenient introduction to the prophecies of restoration, especially as chapters 30 and 31 have no title and are of uncertain date.
The incident of the purchase of Hanameels field is referred by the title to the year 587 B.C., when Jeremiah was in prison and the capture of the city was imminent. Jer_32:2-6 are an introduction by some editor, who was anxious that his readers should fully understand the narrative that follows. They are compiled from the rest of the book, and contain nothing that need detain us.
When Jeremiah was arrested and thrown into prison, he was on his way to Anathoth "to receive his portion there," {Jer_37:12 (R.V.} i.e., as we gather from this chapter to take possession of an inheritance that devolved upon him. As he was now unable to attend to his business at Anathoth, his cousin Hanameel came to him in the prison, to give him the opportunity of observing the necessary formalities. In his enforced leisure Jeremiah would often recur to the matter on which he had been engaged when he was arrested. An interrupted piece of work is apt to intrude itself upon the mind with tiresome importunity; moreover his dismal surroundings would remind him of his business-it had been the cause of his imprisonment. The bond between an Israelite and the family inheritance was almost as close and sacred as that between Jehovah and the Land of Promise. Naboth had died a martyr to the duty he owed to the land. "Jehovah forbid that I should give thee the inheritance of my fathers," {1Ki_21:3} said he to Ahab. And now, in the final crisis of the fortunes of Judah, the prophet whose heart was crushed by the awful task laid upon him had done what he could to secure the rights of his family in the "field" at Anathoth.
Apparently he had failed. The oppression of his spirits would suggest that Jehovah had disapproved and frustrated his purpose. His failure was another sign of the utter ruin of the nation. The solemn grant of the Land of Promise to the Chosen People was finally revoked; and Jehovah no longer sanctioned the ancient ceremonies which bound the households and clans of Israel to the soil of their inheritance.
In some such mood, Jeremiah received the intimation that his cousin Hanameel was on his way to see him about this very business. "The word of Jehovah came unto him: Behold, thine uncle Shallums son Hanameel is coming to thee, to say unto thee, Buy my field in Anathoth, for it is thy duty to buy it by way of redemption." The prophet was roused to fresh perplexity. The opportunity might be a Divine command to proceed with the redemption. And yet he was a childless man doomed to die in exile. What had he to do with a field at Anathoth in that great and terrible day of the Lord? Death or captivity was staring everyone in the face; land was worthless. The transaction would put money into Hanameels pocket. The eagerness of a Jew to make sure of a good bargain seemed no very safe indication of the will of Jehovah.
In this uncertain frame of mind Hanameel found his cousin, when he came to demand that Jeremiah should buy his field. Perhaps the prisoner found his kinsmans presence a temporary mitigation of his gloomy surroundings, and was inspired with more cheerful and kindly feelings. The solemn and formal appeal to fulfil a kinsmans duty towards the family inheritance came to him as a Divine command: "I knew that this was the word of Jehovah."
The cousins proceeded with their business, which was in no way hindered by the arrangements of the prison. We must be careful to dismiss from our minds all the associations of the routine and discipline of a modern English gaol. The "court of the guard" in which they were was not properly a prison; it was a place of detention, not of punishment. The prisoners may have been fettered, but they were together and could communicate with each other and with their friends. The conditions were not unlike those of a debtors prison such as the old Marshalsea, as described in "Little Dorrit."
Our information as to this right or duty of the next of kin to buy or buy back land is of the scantiest. The leading case is that in the Book of Ruth, where, however, the purchase of land is altogether secondary to the levirate marriage. The land custom assumes that an Israelite will only part with his land in case of absolute necessity, and it was evidently supposed that some member of the clan would feel bound to purchase. On the other hand, in Ruth, the next of kin is readily allowed to transfer the obligation to Boaz. Why Hanameel sold his field we cannot tell; in these days of constant invasion, most of the small landowners must have been reduced to great distress, and would gladly have found purchasers for their property. The kinsman to whom land was offered would pretty generally refuse to pay anything but a nominal price. Formerly the demand that the next of kin should buy an inheritance was seldom made, but the exceptional feature in this case was Jeremiahs willingness to conform to ancient custom.
The price paid for the field was seventeen shekels of silver, but, however precise this information may seem, it really tells us very little. A curious illustration is furnished by modern currency difficulties. The shekel, in the time of the Maccabees, when we are first able to determine its value with some certainty, contained about half an ounce of silver, i.e., about the amount of metal in an English half crown. The commentaries accordingly continue to reckon the shekel as worth half a crown, whereas its value by weight according to the present price of silver would be about fourteenpence. Probably the purchasing power of silver was not more stable in ancient Palestine than it is now. Fifty shekels seemed to David and Araunah a liberal price for a threshing floor and its oxen, but the Chronicler thought it quite inadequate. We know neither the size of Hanameels field nor the quality of the land, nor yet the value of the shekels; but the symbolic use made of the incident implies that Jeremiah paid a fair and not a panic price.
The silver was duly weighed in the presence of witnesses and of all the Jews that were in the court of the guard, apparently including the prisoners; their position as respectable members of society was not affected by their imprisonment. A deed or deeds were drawn up, signed by Jeremiah and the witnesses, and publicly delivered to Baruch to be kept safely in an earthen vessel. The legal formalities are described with some detail; possibly they were observed with exceptional punctiliousness; at any rate, great stress is laid upon the exact fulfilment of all that law and custom demanded. Unfortunately, in the course of so many centuries, much of the detail has become unintelligible. For instance, Jeremiah the purchaser signs the record of the purchase, but nothing is said about Hanameel signing. When Abraham bought the field of Machpelah of Ephron the Hittite there was no written deed, the land was simply transferred in public at the gate of the city. {Genesis 23} Here the written record becomes valid by being publicly delivered to Baruch in the presence of Hanameel and the witnesses. The details with regard to the deeds are very obscure, and the text is doubtful. The Hebrew apparently refers to two deeds, but the Septauagint for the most part to one only. The R.V. of Jer_32:11 runs: "So I took the deed of the purchase, both that which was sealed, according to the law and the custom, and that which was open." The Septuagint omits everything after "that which was sealed"; and, in any case, the words "the law and the custom"-better, as R.V. margin, "containing the terms and the conditions"-are a gloss. In Jer_32:14 the R.V. has: "Take these deeds, this deed of the purchase, both that which is sealed, and this deed which is open, and put them in an earthen vessel." The Septuagint reads: "Take this book of the purchase and this book that has been read, and thou shalt put it in an earthen vessel." It is possible that, as has been suggested, the reference to two deeds has arisen out of a misunderstanding of the description of a single deed. Scribes may have altered or added to the text in order to make it state explicitly what they supposed to be implied. No reason is given for having two deeds. We could have understood the double record if each party had retained one of the documents, or if one had been buried in the earthen vessel and the other kept for reference, but both are put into the earthen vessel. The terms "that which is sealed" and "that which is open" may, however, be explained of either of one or two documents somewhat as follows: the record was written, signed, and witnessed; it was then folded up and sealed; part or the whole of the contents of this sealed up record was then written again on the outside or on a separate parchment, so that the purport of the deed could easily be ascertained without exposing the original record. The Assyrian and Chaldean contract tables were constructed on this principle; the contract was first written on a clay tablet, which was further enclosed in an envelope of clay, and on the outside was engraved an exact copy of the writing within. If the outer writing became indistinct or was tampered with, the envelope could be broken and the exact terms of the contract ascertained from the first tablet. Numerous examples of this method can be seen in the British Museum. The Jews had been vassals of Assyria and Babylon for about a century, and thus must have had ample opportunity to become acquainted with their legal procedure; and, in this instance, Jeremiah and his friends may have imitated the Chaldeans. Such an imitation would be specially significant in what was intended to symbolise the transitoriness of the Chaldean conquest.
The earthen vessel would preserve the record from being spoilt by the damp; similarly bottles are used nowadays to preserve the documents that are built up into the memorial stones of public buildings. In both cases the object is that "they may continue many days."
So far the prophet had proceeded in simple obedience to a Divine command to fulfil an obligation which otherwise might excusably have been neglected. He felt that his action was a parable which suggested that Judah might retain its ancient inheritance, but Jeremiah hesitated to accept an interpretation seemingly at variance with the judgments he had pronounced upon the guilty people. When he had handed over the deed to Baruch, and his mind was no longer occupied with legal minutiae, he could ponder at leisure on the significance of his purchase. The prophets meditations naturally shaped themselves into a prayer; he laid his perplexity before Jehovah. Possibly, even from the court of the guard, he could see something of the works of the besiegers; and certainly men would talk constantly of the progress of the siege. Outside the Chaldeans were pushing their mounds and engines nearer and nearer to the walls, within famine and pestilence decimated and enfeebled the defenders; the city was virtually in the enemys hands. All this was in accordance with the will of Jehovah and the mission entrusted to His prophet. "What thou hast spoken of is come to pass, and, behold, thou seest it." And yet, in spite of all this, "Thou hast said unto me, O Lord Jehovah, Buy the field for money and take witnesses-and the city is in the hands of the Chaldeans!"
Jeremiah had already predicted the ruin of Babylon and the return of the captives at the end of seventy years. {Jer_25:12; Jer_29:10} It is clear, therefore, that he did not at first understand the sign of the purchase as referring to restoration from the Captivity. His mind, at the moment, was preoccupied with the approaching capture of Jerusalem; apparently his first thought was that his prophecies of doom were to be set aside, and at the last moment some wonderful deliverance might be wrought out for Zion. In the Book of Jonah, Nineveh is spared in spite of the prophets unconditional and vehement declaration: "Yet forty days and Nineveh shall be overthrown." Was it possible, thought Jeremiah, that after all that had been said and done, buying and selling, building and planting, marrying and giving in marriage, were to go on as if nothing had happened? He was bewildered and confounded by the idea of such a revolution in the Divine purposes.
Jehovah in His answer at once repudiates this idea. He asserts His universal sovereignty and omnipotence, these are to be manifested, first in judgment and then in mercy. He declares afresh that all the judgments predicted by Jeremiah shall speedily come to pass. Then He unfolds His gracious purpose of redemption and deliverance. He will gather the exiles from all lands and bring them back to Judah, and they shall dwell there securely. They shall be His people and He will be their God. Henceforth He will make an everlasting covenant with them, that He will never again abandon them to misery and destruction, but will always do them good. By Divine grace they shall be united in purpose and action to serve Jehovah; He Himself will put His fear in their hearts.
And then returning to the symbol of the purchased field, Jehovah declares that fields shall be bought, with all the legal formalities usual in settled and orderly societies, deeds shall be signed, sealed, and delivered in the presence of witnesses. This restored social order shall extend throughout the territory of the Southern Kingdom, Benjamin, the environs of Jerusalem, the cities of Judah, of the hill country, of the Shephelah and the Negeb. The exhaustive enumeration partakes of the legal character of the purchase of Hanameels field.
Thus the symbol is expounded: Israels tenure of the Promised Land will survive the Captivity; the Jews will return to resume their inheritance, and will again deal with the old fields and vineyards and oliveyards, according to the solemn forms of ancient custom.
The familiar classical parallel to this incident is found in Livy, 26. II, where we are told that when Hannibal was encamped three miles from Rome, the ground he occupied was sold in the Forum by public auction, and fetched a good price.
Both at Rome and at Jerusalem the sale of land was a symbol that the control of the land would remain with or return to its original inhabitants. The symbol recognised that access to land is essential to all industry, and that whoever controls this access can determine the conditions of national life. This obvious and often forgotten truth was constantly present to the minds of the inspired writers: to them the Holy Land was almost as sacred as the Chosen People; its right use was a matter of religious obligation, and the prophets and legislators always sought to secure for every Israelite family some rights in their native soil.
The selection of a legal ceremony and the stress laid upon its forms emphasise the truth that social order is the necessary basis of morality and religion. The opportunity to live healthily, honestly, and purely is an antecedent condition of the spiritual life. This opportunity was denied to slaves in the great heathen empires, just as it is denied to the children in our slums. Both here and more fully in the sections we shall deal with in the following chapters, Jeremiah shows that he was chiefly interested in the restoration of the Jews because they could only fulfil the Divine purpose as a separate community in Judah.
Moreover, to use a modern term, he was no anarchist; spiritual regeneration might come through material ruin, but the prophet did not look for salvation either in anarchy or through anarchy. While any fragment of the State held together, its laws were to be observed; as soon as the exiles were reestablished in Judah they would resume the forms and habits of an organised community. The discipline of society, like that of an army, is most necessary in times of difficulty and danger, and, above all, in the crisis of defeat.
William Robertson Nicoll, ed., The Expositor's Bible (London: Hodder & Stoughton, 1887–1910) — public domain. 65 of 66 books (1 Corinthians is not separately keyed, as that volume carries no machine-parseable verse references); section-level commentary keyed to the opening verse. Introductory and overview sections not keyed to a specific passage are excluded.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain CRITICAL AND EXEGETICAL NOTES.—1. Chronology of the Chapter.—“Tenth year…
CRITICAL AND EXEGETICAL NOTES.—1. Chronology of the Chapter.—“Tenth year of Zedekiah king of Judah, and eighteenth of Nebuchadnezzar” (Jer_32:1). Cf. note on chronology of chap. 25: “this eighteenth year of Nebuchadnezzar” was about B.C. 585; or, according to the Chaldean cylinders, B.C. 564.
2. Contemporary Scriptures.—chaps. 39., 40, Jer_52:4-5, &c.; 2 Kings 25; 2Ch_36:17, seq.; Ezekiel 24.
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3. National Affairs.—The siege of Jerusalem began in the tenth month of the ninth year of Zedekiah’s reign, and was now going on; but, on the approach of Pharaoh’s army from Egypt, the siege was temporarily raised (chap. Jer_37:5). Jeremiah made an attempt to leave the city during this crisis (Jer_37:13), and was arrested, being afterwards kept prisoner till the siege was over. Many in Jerusalem hoped that Egypt would prevail over the Chaldean power; but Jeremiah declared that the Chaldeans must be supreme; and, as being distrusted for his anti-Egyptian prophecies, was kept in the prison of the king’s house.
4. Contemporaneous History.—The Chaldeans besieged Jerusalem the year preceding the date of this chapter. For a brief while this siege was interrupted by the arrival at Jerusalem of the succour of the Egyptian forces, then resumed with increased vigour. This Egyptian army was led by Pharaoh-Hophra (see chap. Jer_44:30), the Apries of Herodotus (2:116, 4:159). He was an ally of Zedekiah against “Nebuchadnezzar the king of Babylon” (Jer_32:2-3); we learn this from Eze_17:15, but the alliance was fruitless, and this attack upon Nebuchadnezzar’s besieging army ended in either the withdrawal of the Egyptian forces or their defeat by the Chaldeans.
5. Geographical References.—Jer_32:7. “Anathoth;” and Jer_32:8. “Anathoth in the country of Benjamin:” cf. Geographical References on chap. 1. It was a sacerdotal city, and so had 1000 cubits of suburban fields outside the walls attached to it (Num_35:4-5). These fields might not be sold out of the Levitical tribe (Jer_25:34). Jer_32:35. “High places of Baal in the valley of Hinnom:” cf. notes on chaps. Jer_7:31, Jer_29:5.
6. Personal Allusions.—Jer_32:7. “Hanameel the son of Shallum thine uncle.” Jeremiah’s first cousin; nothing more known of him. Jer_32:12. “Baruch the son of Neriah.” Jeremiah’s amanuensis and agent (Jer_36:4, &c.).
7. Manners and Customs.—Jer_32:7. “The right of redemption is thine.” On the failure of the owner it fell to the next of kin to redeem it (Lev_25:25; Rth_4:3-6). Jer_32:9. “Weighed him the money,” &c. Coined money was not then in use, therefore “weighed” as in the days of Abraham (Gen_23:16). The “seven shekels and ten of silver” (as it literally reads) = £2, 2 Samuel 6 d. of our money; but its purchasing value may be estimated by remembering that David bought Araunah’s threshing floor, oxen, and implements, for “fifty shekels;” while “thirty shekels of silver” purchased the potter’s field (Mat_27:7). Jer_32:11. “The evidence of the purchase, both that which was sealed according to the law and custom, and that which was open.” So that there was one purchase-deed duly sealed and closed up—the legal document, and a copy for “open” reference. Jer_32:24. “The mounts are come unto the city;” mounds of earth, batteries, or breastworks for the besieging army, behind which they employed their engines. Jer_32:29. “Upon the roof they have offered incense to Baal:” cf. chap. Jer_19:13. Jer_32:33. “Turned the back and not the face:” cf. on chap. Jer_2:27.
8. Literary Criticisms.—Jer_32:10. “I subscribed the evidence:” Heb. I wrote (the facts of the purchase) in the deed. Jer_32:25. “For the city is,” &c.; rather, “Whereas the city,” &c. Jer_32:40. “A covenant with them to do them good.” Omit comma after “not turn away from them,” and read on, “not turn away from them to do them good;” i.e. never cease
SUBJECT OF CHAPTER 32
A PARABOLIC PURCHASE, signifying and predicting Israel’s sure repossession of the land from which they were to be for a time exiled.
i. The account of the transaction; executed with publicity, and the trust-deed carefully preserved (Jer_32:1-15).
ii. Jeremiah’s confession of misgivings, notwithstanding his assuring purchase (Jer_32:16-25).
iii. God’s explanation of the course of events, and promises of the certain restoration of Israel (Jer_32:26-44).
HOMILIES AND OUTLINES ON CHAPTER 32
Jer_32:2. JEREMIAH IMPRISONED.
He was there “in the tenth year of Zedekiah” (Jer_32:1); but was put there in the ninth year of Zedekiah. The facts occurred thus: As a punishment for foretelling the capture of the city by Nebuchadnezzar, Jeremiah was put into the king’s prison (Jer_34:1-7). At the interruption of the siege by Pharaoh-Hophra, Jeremiah was about to depart the city for Benjamin, when he was cast into the “dungeon;” but he obtained leave to be removed again into the court of the prison (Jer_37:12-21). On the second advance of the Chaldeans to the siege, Jeremiah, from the king’s prison, urged the Jews to save themselves by submission to Nebuchadnezzar (Jer_38:2-3); and, in consequence of this, the princes instigated the king to have him cast into a miry dungeon (Jer_38:4-6). Again he was removed to the court prison at the intercession of Ebed-melech the Ethiopian (Jer_38:7-13), where he remained till the capture of the city (Jer_38:28), when he was liberated (Jer_39:11; Jer_40:1), &c.
Jer_32:3. Theme: OPPOSITION TO GOD’S MESSENGER. See similar topic in chap. Jer_26:9; with Homilies.
Jer_32:4-5. ZEDEKIAH’S PUNISHMENT. “His eyes shall behold his (Nebuchadnezzar’s) eyes.”
Adroitly Jeremiah keeps back the calamity which is here half suggested. Ezekiel declares (prophesying at the same time, but in Babylon among the captives of the same event) that Zedekiah should be brought to Babylon, but should “not see it” (Eze_12:13). The explanation is given by Jeremiah (Jer_39:6-7).
Jer_32:5. GOD’S AMELIORATING MERCY TO ZEDEKIAH. “Until I visit him, saith the Lord.”
Jerome points out that these words are enigmatical, for “visitation means both consolation and punishment.”
Already the prophet had hidden the harder fate which should so soon befall the king; for “it is not the business of prophecy necessarily to aggravate human suffering” (Dr. Payne Smith).
And in chap. Jer_34:4-5, we find some warrant for the hope that the blind king, in his exile, was not treated with severity by his captors; whereas he was held in honour by the Jewish exiles, who paid tenderest homage to him at his death and burial.
Jer_32:5. Theme: A PREDICTED DEFEAT. “Though ye fight with the Chaldeans, ye shall not prosper.”
i. The will of the Lord decides all battles. It matters not however great the army, disciplined the troops, valiant the men, heroic the officers, skilful the commander; nor though the navy be powerful, her ships ironclad, her guns of greatest calibre, &c. If God says, “Ye shall not prosper,” neither power of the army nor prowess of the navy will command success and secure victory. “The great, the mighty God, the Lord of Hosts” (Jer_32:18), can so derange the best-arranged plans that the battle shall not be to the strong. He giveth the victory to whomsoever He please.
ii. As with nations so with men. Though they “rise up early and sit up late,” if God says, “Ye shall not prosper,” failure shall follow every effort and scheme. Nothing can set aside the decisions of His will.
I. What are, then, the conditions of success in life’s undertakings? Philosophers would reply, that the means be adapted to the end, that there be wisdom and skill in using those means, and that provision be made for all contingencies.
This would probably ensure success were there no presiding Power, whose interposition may frustrate all human purposes.
This Power existing, it is evident that success depends, not simply on well-adapted plans, but on the will of God.
Everything then, from a military campaign to a prosperous journey, depends on God’s will. “Though ye fight ye shall not prosper.” “Making request, if I may have a prosperous journey by the will of God.”
II. God’s will should be consulted, and His blessing sought, in all our undertakings. “In every thing, by prayer and supplication,” &c.
1. There is no request which man can make to God but He can answer it. “Nothing is too hard for the Lord” (Jer_32:27). Indeed nothing is hard, nothing is difficult. With Him it is as easy to crush an empire as a moth, &c. His power knows no limit.
2. While the power of God is unlimited, His power is regulated by His will. “Whatever He pleaseth that doeth He.” His will is the dictate of His infallible wisdom. No caprice; no arbitrary determinations.
III. Amid failure of human plans, God is working all things with wisdom and for a beneficent purpose. If “in wisdom He made” all things, in equal wisdom He governs all.
1. Though in ways mysterious to us, yet He works wisely. Men who love God may “fight with the Chaldeans” and lose the battle; may be “diligent in business,” yet unsuccessful; yet, though all things seem against them, God is making all things promote their real welfare. “All things work together for good,” &c.
2. Nor forget that out of darkness God can bring forth light; out of chaos, order; out of evil, good. In the midst of our darkness and confusion we may “hang our harps upon the willows;” but when we see all—in eternity, we put on immortality, we shall shout, “Victory through the blood of the Lamb!”—Arranged from “Walks with the Prophet Jeremiah,” by Rev. D. Pledge.
See Addenda: HELP FROM GOD.
Jer_32:8. Theme: PRESCIENCE SEALED BY EXPERIENCE. “Then I knew that this was the word of the Lord.”
Did Jeremiah distrust the Divine voice within him beforehand?
I. The prophetic inspiration did not always co-exist with personal conviction in the prophet himself. The two were essentially distinct.
Prophets did not always understand their own prophecies. “No prophecy was of private interpretation.”
Messengers from God carried tidings which seemed often to them incredible. The prophecy of repossession of their land seemed incredible to Jeremiah (see Jer_32:24-25).
II. Divine assurances may be accepted by us without strong and vivid realisation of their certainty. We take them as “the word of the Lord,” and in some vague sense hold them to be true, and that they will prove themselves true.
But we do not “know” them to be “the word of the Lord:” there lacks in us firm apprehension of them, as the very utterance of God who is true and faithful.
So that God’s words may be accepted without our perfect and rejoicing confidence in their being fulfilled.
III. Our human weakness and susceptibilities confuse, at times, the clear recognition of a Divine message to us. Jeremiah’s wishes or reluctance in this matter of purchasing the field tended to confuse the sense of God’s word in him. Our feelings and desires, our reluctance or eagerness, does much to make us unduly eager to interpret our wishes as a sense of God’s word in us, or to interpret our disinclinations as being God’s word in us.
The apprehension of the inutility of any course of conduct leads us to mistrust the word of God in us. It seemed eminently useless to Jeremiah to purchase that field. He was nearly sixty years of age, and the captivity was to be for seventy years, how could he ever reoccupy the field he purchased? Much that we feel God wishes us to do seems to us useless. Our judgment, as well as our disinclination, may cloud the Divine word in us.
IV. When the confirmation of God’s Word comes to us in its actual fulfilment, conviction is complete. And “the word of the Lord” does literally vindicate itself. “Behold Hanameel shall come unto thee” (Jer_32:7); “So Hanameel came to me” (Jer_32:8).
Such fulfilments are the common experience of all God’s servants. Not prophets alone. “Not one good thing of all which the Lord hath spoken hath failed.”
Yet faith should not wait for such verification. “Because thou hast seen Me, thou hast believed; blessed are they which have not seen and yet have believed.” See Isa_50:10.
Jer_32:9. And I bought the field.” Florus, the Roman historian, records that during the days when Rome was being besieged by Hannibal, the very ground on which he was encamped was put up for sale at Rome, and found a purchaser; thereby indicating the strong confidence of the ultimate issue of the siege which animated the Roman people.
Jer_32:16. Theme: PRAYER THE SOLACE OF A PERPLEXED SOUL. Jeremiah obeys God’s command: purchases the land which seems so useless, parting with money which—in the emergencies of a siege—seemed so invaluable. In a misgiving mood, he carries his perplexity to God’s throne, and in prayer seeks rest of mind and soul. Conviction in him was at strife with God’s command.
I. The soul in prayer rises to majestic thoughts of God (Jer_32:17-19).
His almightiness (17); graciousness (18); righteousness (19). Such thoughts prove like clear shinings from heaven on our dimness and doubt.
II. The soul in prayer gathers up memories of God’s wondrous deeds. Oh, how the recollection of His mercies and deliverances flood the soul while we kneel! (Jer_32:20-22).
III. The soul in prayer realises the appalling unworthiness of man consequent upon his sin (Jer_32:23). It is when near the throne, and looking up into the Divine face, seeing visions of God’s great love and redeeming mercy, that we feel man’s criminality, and cry for ourselves, “I am a man of unclean lips, for I have seen the King the Lord of Hosts.”
IV. The soul in prayer ventures to lay all its misgivings upon God. “Behold the mount!” (Jer_32:24). The difficulties of interpreting God’s dealings, and of faith in God’s words. The soul grows strong and confident when near Him, feels it may and must lay all its fears, and wonderments, and troubles upon a God so tender and wise.
Jeremiah could not reconcile God’s prophecies, through himself, that He would destroy the land, with this command to him to purchase soil as if it were a sure and inalienable possession.
V. The soul in prayer finds relief in the freest and fullest unburdening of itself before the Lord. There is no reserve. Tells God it cannot see the consistency of His own action! “Behold Thou seest it” (Jer_32:24); the ruin Thou declarest should come is at hand; yet “Thou hast said, Buy thee the field!”
And that is the occasion of human anxiety, when God does not seem to us consistent with Himself. Thus Abraham, when called to offer Isaac, in whom the promises centred. And even our Lord, though the beloved Son, cried, “My God, My God, why hast Thou forsaken Me?”
Then, in the mystery the soul learns resignation; and in resignation it enters into rest.
See Addenda: SOLACE OF PRAYER.
“For one thing only, Lord, dear Lord, I plead—
Lead me aright,
Though strength should falter, and though heart should bleed,
Through Peace to Light.
I do not ask, O Lord, that Thou shouldst shed
Full radiance here:
Give but a ray of peace, that I may tread
Without a fear.
I do not ask my cross to understand,
My way to see;
Better in darkness just to feel Thy hand,
And follow Thee.
Joy is like restless day; but Peace Divine
Like quiet night!
Lead me, O Lord, till perfect day shall shine,
Through Peace to Light.”
N.B.—With this outline should be connected the outline on Jer_32:27 : GOD’S REPLY, &c.
Note.—M. Henry observes: Prayer is the salve of every sore, and points out that “before Jeremiah went to prayer he delivered the deeds that concerned his new purchase to Baruch, which may intimate to us that when we are going to worship God we should get our minds as clear as may be from the cares and encumbrances of the world.”
On Jer_32:17, see Noticeable Topics at end of chapter: CREATION—AN ARGUMENT FOR FAITH.
Jer_32:17. A BEWILDERED SOUL. See Sectional Homilies on chap. Jer_12:1-6, p. 246, and on Jer_32:1, p. 248.
Jer_32:17-25. Theme: DIVINE PROMISES OUR BEST CONSOLATION IN EVERY AFFLICTION.
i. There are promises of Divine help for every kind of distress in human life.
ii. These promises often sound very wonderful (24, 25).
iii. Their fulfilment on the part of God is guaranteed by the perfection of the Divine nature (17–19).
iv. Their fulfilment is, on our part, conditioned by faith.—Naegelsbach.
Jer_32:19. Theme: THE GREATNESS OF GOD’S WISDOM AND THE ABUNDANCE OF HIS POWER. Proved from His nature: “Great in counsel and mighty in work,” &c.
I. God has the power of making the deepest affliction of His children produce their highest happiness.
II. The contrivances of tyrants to oppress the Church procure its establishment.
III. The triumphs of Satan turn to the destruction of his empire.—Saurin, in Lange.
Jer_32:19. Theme: GOD’S EYES UPON THE PATHS OF MEN. “For Thine eyes are open upon all the ways of the sons of men.” This serious and important fact should—
I. Shake us and awake us from our security. What if some of our “ways” are sinful, and such as the Lord must disapprove?
II. Humble us if we are under the discipline of God’s Spirit. For though avowedly being “led by the Spirit of God,” we may yet be turning to our own self-made courses, and may not have allowed a fixed and sure heart to be imparted to us.
III. Comfort and encourage us when we are led in dark and difficult paths. For we often are: and are led by Him whose eyes are “open,” though our eyes are dim.—J. M. Mueller, in Lange.
See Homily on chap. Jer_17:10 : GOD’S RULE OF JUDGMENT.
Jer_32:20-21. GOD’S WONDERS IN THE PAST. See Homilies on chap. Jer_11:7, Jer_30:18.
Jer_32:22. COVENANTED BLESSINGS. See Homily on chap. 11, sec. 1–8, p. 232, and on Jer_32:1, p. 234.
Jer_32:27. Theme: GOD’S REPLY TO A PERPLEXED SOUL.
I. He confirms the pleader’s faith in Himself. “I am,” &c. (Jer_32:27). Therefore thy foes (Jer_32:28-29) work My will, and nothing exceeds My power to fulfil my promises of Israel’s repossession of the land (Jer_32:37).
II. He explains the occasion of His just displeasure. “This city hath been to Me as a provocation of Mine anger,” &c. (Jer_32:31) Observe that God reiterates the words, “provoke Me to anger,” five times (Jer_32:29-32; Jer_32:37).
III. He protests against the abuse of His graciousness (Jer_32:33).
IV. He affirms the grand purposes of mercy He cherishes (Jer_32:37-41).
Here, therefore, note—
i. It is in strengthening the soul’s trust in God’s all-sufficiency for all occasions that He allays fear (Jer_32:27).
ii. It is in vindicating the righteousness of His displeasure that He silences our murmurings (Jer_32:31).
iii. It is in reminding us of grace extended to us in vain that He teaches us how patient and longsuffering His nature is (Jer_32:33).
iv. It is in inspiring clear hopes of a merciful issue out of distress that He ends our questionings and leads us into loving trust (Jer_32:37-41).
Jer_32:27. Theme: GOD’S ACCOUNT OF HIMSELF. This is God’s account of Himself—
I. “I am:” Individuality.
II. “I am the Lord:” Dominion, majesty, &c.
III. “The God of all flesh:” Universality; condescension;—not only the God of mighty spirits, but the God of infirm and dying flesh.
IV. “Is anything too hard for Me?” Distrust rebuked, prayer encouraged, completeness guaranteed—completeness of council, and completeness of execution.
Application: Every word of this is a terror to evil-doers. Every word of it is inspiration to the true and noble.—City Temple.
On Jer_32:29. JERUSALEM’S RUINS, see chap. Jer_21:10.
On Jer_32:30. EVIL DONE FROM YOUTH, see Homilies on chap. Jer_2:7; Jer_3:25; Jer_7:22-26; Jer_22:21.
On Jer_32:33. TURNING THE BACK ON GOD, see Homilies on chap. Jer_2:27; Jer_6:24; and on GOD’S EARNESTNESS IN DEALING WITH SINNERS, “Rising up early,” &c., see Homily on chap. Jer_7:13.
On Jer_32:34. “ABOMINATIONS IN MINE HOUSE,” see Homily, “Violated Sanctuaries Doomed,” chap. Jer_7:12-14.
On Jer_32:37. ISRAEL GATHERED AGAIN, see Homilies on chap. Jer_23:3-6, &c.
Jer_32:37-40. Theme: THE FUTURE CONVERSION OF THE JEWS.
I. What blessings God has in reserve for His chosen people.
1. A restoration to their own land (Jer_32:37).
2. A renewed acknowledgment of their relation to Him (Jer_32:38).
3. A spirit of piety poured out upon them (Jer_32:39).
II. What security they have for the final possession of these blessings.
1. The veracity of God (Jer_32:40).
2. The power of God. “I will not turn away from them to do them good” (Jer_32:40).
Learn to realise these glorious expectations, to labour for the desolate and outcast children of Israel.—Charles Simeon.
On Jer_32:38. “My PEOPLE,” see on chap. Jer_24:7; Jer_30:22.
On Jer_32:39. A HEART GIVEN BY GOD, see Homily on chap. Jer_24:7.
On Jer_32:40. A CHANGELESS COVENANT, see on chap. Jer_31:31; Jer_31:33.
On. Jer_32:41. Compare Jer_31:28.
Theme: ISRAEL’S RESTORATION WHOLLY ENGAGING GOD. “Assuredly with My whole heart and with My whole soul.”
I. God’s purposes of grace move His own nature to deepest sympathy. He is not coldly occupied in calculating upon them, but fervently moved by them. His “whole heart and soul” is stirred. “God so loved.”
II. God’s oversight of His people engages His most earnest and tender solicitude. He is no indifferent spectator of their career. His “whole heart and soul” are in their welfare.
III. God’s glorious designs animate Him with unceasing delight. He “rejoices over them to do them good—with His whole heart,” &c. Hence
1. The Church’s joy, in times of great and God-given blessedness, is faint as compared with God’s delight.
2. The soul’s gratitude for restoration to the favours sin forfeited is only a reflection of the joy God feels in his redemption.
3. The bliss of the ransomed in heaven is a prospect which fills the “whole heart and the whole soul” of God Himself with sympathetic delight.
NOTICEABLE TOPIC IN CHAPTER 32
Topic: CREATION—AN ARGUMENT FOR FAITH. Text: “Ah, Lord God! behold, Thou hast made the heaven and the earth by Thy great power and stretched out arm, and there is nothing too hard for Thee” (Jer_32:17).
When Jeremiah came into his chamber alone, it is possible that he began to question himself as to what he had been doing, and troubled thoughts rolled over his mind:—“I have been purchasing a useless possession,” said he. See how he refuses to indulge the thought. He gets as far as saying, “Ah, Lord God!” as if he were about to utter some unbelieving or rebellious sentence, but he stops himself, “Thou canst make this plot of ground of use to me; Thou canst rid this land of these oppressors; Thou canst make me yet sit under my vine and my fig-tree in the heritage which I have bought; for Thou didst make the heavens and the earth, and there is nothing too hard for Thee.” This gave a majesty to the early saints, that they dared to do at God’s command things which were unaccountable to sense, and which reason would condemn. They consulted not with flesh and blood; but whether it is a Noah who is to build a ship on dry land, an Abraham who is to offer up his only son, or a Moses who is to despise the treasures of Egypt, or a Joshua who is to besiege Jericho seven days, using no weapons but the blasts of rams’ horns,—they all act upon God’s command; they act contrary to all the dictates of carnal reason; and God, even the Lord God, gives them a rich reward as the result of their obedient faith. I would to God we had in the religion of these modern times a more potent infusion of this heroic faith in God. When Edward Irving preached that memorable sermon concerning the missionary, who he thought was bound to go forth without purse or scrip, and trusting in his God alone, to preach the Word, a howl went up to heaven against the man as a fanatic. They said he was visionary, unpractical, mad, and all because he dared to preach a sermon full of faith in God. If once again we could, like the world, be hanged upon nothing but the simple power and providence of God, I am sure we should find it a blessed and a safe way of living, glorious to God, and honourable to ourselves.
It is my business to conduct you to Jeremiah’s place of confidence. Seeing that his case is hopeless, knowing that man can do nothing at all for him, the prophet resorts at once to the God that created the heaven and the earth, and he exclaims, “Nothing is too hard for Thee.” Use the text to stimulate the evangelist; to encourage the inquirer; and to comfort the believer.
I. To stimulate the evangelist. And who is the evangelist? Every man and woman who has tasted that the Lord is gracious. There should be no dumb tongue in all our host; we should have no idle hand in the harvest field here, here is your encouragement: the work is God’s, and your success is in the hand of Him who made the heaven and the earth. Let me refresh your memory with the old story of creation:—
1. Remember that the world was created from nothing. You have often said, “Mine is a very hard task, for I address myself to men in whom I see nothing hopeful. I batter against a granite conscience, but it is not moved; I thunder forth the law, but the dead and callous heart has not been stirred; I talk of the love of Christ, but the eye is not suffused with tears; I point to hell, but no terror follows; and to heaven, but no holy desire is kindled! there is nothing in man that encourages me in my work, and I am ready to give it over.” Come back with me to the world’s creation. Of what did God make the world? Was there any substance ready to His hand out of which to mould this round globe? Naught was there anywhere, and yet He spake and it was done; He commanded, and it stood fast. The case of the sinner is a parallel one. You say there is nothing in the sinner. Ay, then, there is room here for a re-creating work; for the Eternal God to come, and with His outstretched arm to create a new heart and a right spirit, and put His grace where there was none before. If you had to convert the sinner, then, indeed, your task were as hopeless as to create new orbs out of nothing; but He who hath created all this marvellous earth, and had nothing to begin with, can give life, and fear, and hope, and faith, and love, where there were no heavenly ingredients upon which He might work.
2. But you have none to help you or go forth in your work with you. When God made the world—and the same God is with thee—He worked alone. “With whom took He counsel, and who instructed Him?” No archangel bowed his head and offered advice to the Most High, for the archangel himself is but a creature. Cherubim and seraphim might sing when the work was over, but help in the work they could not. Look ye to the heavens above or to the deeps beneath, where see ye the impress of any hand but God’s, and that hand a solitary one? Roll thee, then, thy burden on thy God if thou be alone, for alone with Him thou hast the best of company. With Him thou shalt prevail though all men forsake thee.
“When He makes bare His arm,
What shall His work withstand?
When He His people’s cause defends,
Who, who shall stay His hand?”
Let not this, then, trouble thee; that thou art alone. “Ah, Lord God! behold, Thou hast made the heaven and the earth by Thy great power and stretched-out arm, and there is nothing too hard for Thee.”
3. But you reply, “My sorrow lieth not so much in that I am alone, as in the melancholy fact that I am very conscious of my own weakness, and of my want of adaptation for my peculiar work. I am not sufficient for these things; but rather I feel like Jonah, that I would flee into Tarshish, that I might escape from the burden of the Lord against this Nineveh.” Ay, but cast thy thoughts back again upon creation. The Eternal needed no instruments in creation. What tools did God use when He made the heavens and the earth? Had He ought beside His own hand? Are not the heavens the works of His fingers, and the sun and the moon His handiwork? See, then, if God can work without instruments in the creation of a world, He can surely work with a poor and a mean instrument in the conversion of a sinner. If the Lord take in His hand but a smooth stone out of the current, yet when He hurleth it from His sling, it shall pierce even a giant’s brow. He saveth not by man’s strength, nor by human learning, and eloquence, and talent. It is His strength, and not the strength or weakness of the instruments to which we must look. Therefore say, with Paul, “I glory in infirmities, that the power of God may rest on me;” and let this be thy song—“We have this treasure in earthen vessels, that the excellency of the power may be of God, and not of us.” “Ah, Lord God! behold, Thou hast made the heaven and the earth by Thy great power and stretched-out arm; and there is nothing too hard for Thee;” Thou canst do wonders even by the meanest instrument.
4. Dost thou still complain, and say—“Alas! it is little I can say! When I speak, I can but utter a few plain words—true and earnest, but not mighty. I have no power to plead with souls with the tears and the seraphic zeal of a Whitfield. I can only tell the tale of mercy simply, and leave it there.” Well, and did not God create all things by His naked word? Was there any eloquence when God spake, and it was done? “Let there be light,” and there was light. At this day, is not the Gospel in itself the rod of Jehovah’s strength? Is it not the power of God unto salvation to every one that believeth? And doth not Paul constantly insist upon it, that it is not with wisdom of words, nor with fineness of speech, lest the excellency of the power should not be of God, but of man; and lest man’s faith should stand in the wisdom of man, and not in the power of the Most High?
5. Another pleads, “You are not aware of the darkness of the district in which I labour. I toil among a benighted, unintelligent, ignorant people. I cannot expect to see fruit there, toil as I may.” Ah! brother, and while you talk so you never will see any fruit, for God giveth not great things to unbelieving men. But for the encouragement of thy faith, let me remind thee that it is the God that made the heavens and the earth on whom thou hast to lean, and what is that which was written of old? “The earth was without form and void, and darkness was upon the face of the deep.” How dense that darkness was; that primeval darkness which had never been stirred by a single ray of light; that dense, thick, sevenfold Egyptian darkness that had never known a sun or moon, and had never been pierced by light of star! And dost thou think the darkness of thy hearers is thicker than this ancient darkness of the everlasting night?
6. Further, and still to press the same argument. “Ay,” saith one, “but the men among whom I labour are so confused in their notions, they put darkness for light and light for darkness; their moral sense is blunted; if I try to teach them, their ears are dull of hearing and their hearts are given to slumber. Besides, they are full of vain janglings and oppose themselves to the truth; I endure much contradiction of sinners, and they will not receive the truth in the love of it.” Ay, then, I bid thee go back to the old creation that thou mayest be comforted concerning the new. Did not the Holy Spirit brood with shadowing wings over the earth when it was chaos? Did He not bring out order from confusion? Then the earth stood out all fair and glittering, for God had done it; disorder yielded to law; darkness gave place to light; chaos turned to glorious order in His sight. The same marvels can be wrought in your case.
7. “Ah,” say you, “they are all so dead, so dead!” Ay, and remember how the waters brought forth life abundantly; and how the earth brought forth the creeping thing, and the cattle after its kind; and how, at last, man was made out of the very dust of the earth. Oh, God can readily give life to the dead nature of evil men; thou hast but to rely on Him, the quickening influence shall descend, and thou shalt live.
8. See how fair and glorious this earth is now! Well might the morning stars sing together, and the sons of God shout for joy! And dost thou think that God cannot make as fair a heart in man, and make it bud and blossom, and teem with hallowed life? Thinkest thou that Christ cannot make the angels sing even a nobler song of joy over a soul that is washed in blood and a spirit robed in white that shall praise God and the Lamb for ever?
II. To encourage the inquirer. Many really desirous to be saved are full of doubts, and difficulties, and questionings.
Remember that the question about your salvation is not whether you can save yourself, for that is answered in a thundering negative from God’s throne—You cannot! “By the works of the law shall no flesh living be justified.” The question is—Can God save you? Can God save you? That is the question. Your unbelief will suggest the difficulty that—
1. Your mind is so dark. “I cannot see Christ,” says one; “I feel benighted; it is all darkness, thick as night with me.” Yes, but then there is the question, Can God roll this night away? And the answer comes, He who said, “Let there be light,” and there was light, can certainly repeat the miracle.
2. Another of your doubts will arise from the fact that you feel so weak. You cannot do what you would. You would leave sin, but still fall into it; would lay hold on Christ, but cannot. Then comes the question, Can God do it? And we answer, He who made the heavens and the earth without a helper, can certainly save thee when thou canst not help thyself.
No part of the world helped its own creation. No mountain uplifted its own head; no star appointed its own path of brightness. No flower can say, “I created my own loveliness;” no eagle that cuts the air can say, “I gave myself my soaring wing and my piercing eye.” God hath made them all; and so, sinner, troubled because of thine impotency, He wanteth no power in thee. “He giveth power to the faint, and to them that have no might He increaseth strength.” Rest thou upon God in Christ, and cast thyself on Him, and He will do it all. (See Addenda: HUMAN INABILITY.)
3. “Ay,” sayest thou again, “but I am in such an awful state of mind; there is such a confusion within me; I cannot tell what is the matter with me; I know not what I am; I cannot understand myself.” Was not the world just so of old, and did not all the beauty of all lands rise out of this dire confusion? Cannot God, then, do this for thee, and give thee a peace that passeth all understanding? Trust thou in Christ, despite it all, for He can hush the hurricane to slumber and lay the storm to sleep.
4. There is more hope in thy case than there was in the creation of the world, for in the creation there was nothing done beforehand. The plan was drawn, no doubt, but no material was provided; no stores laid in to effect the purpose. But in thy case the work is done already, beforehand. On the bloody tree Christ has carried sin; in the grave He has vanquished death; in resurrection He has rent for ever the bonds of the grave; in ascension He has opened heaven to all believers; and in His intercession He is pleading still for them that trust Him. “It is finished,” remember, so that it is easier to save thee than to make a world, for the world had naught prepared for it.
5. Yet again, God has done something more in thee than there was done before He made the world. Emptiness did not cry “O God! create me.” Darkness could not pray, “O Lord! give me light.” Confusion could not cry, “O God! ordain me into order.” But see what He has done for you! He has taught you to cry,
Create in me a clean heart, O God, and renew a right spirit within me.” He has made you plead, “Lighten my darkness, O Lord, lest I sleep the sleep of death.” He has taught you to say, “I have gone astray, like a lost sheep; seek Thy servant.” See, friend, the grass cannot pray for dew, and yet it falls; and shall you cry for it and God withhold it? The thirsty earth hath no voice to ask for showers, and yet they descend; and will God let you cry and not answer you?—you! made in His own image, will He let you cry and not hear you, when He has Himself said, “As I live, saith the Lord God, I have no pleasure in the death of him that dieth, but would rather that he should turn unto Me and live”?
6. It was in God’s power to make the world or not, just as He pleased. No promise bound Him; no covenant made it imperative upon Him that His arm should be outstretched. Sinner, the Lord is not bound to save thee except from His own promise, and that promise is, “He that calleth upon the name of the Lord shall be saved.” He cannot withhold saving thee if thou callest upon Him.
7. It is certain that there is more room in your case for God to glorify Himself than there was in the making of the world. In making the world He glorified His wisdom and He magnified His power, but He could not show His mercy. He could have no mercy upon floods and mountains, upon cattle and flying fowl. There was kindness, but no mercy, for they had not sinned. Now, here in your case, there is room for every attribute of God, for His loving-kindness, His faithfulness, His truth, His power, His grace.
III. To comfort believers. You are greatly troubled are you? It is a common lot with us all. And you have nothing on earth to trust to now, and are going to be cast on your God alone? Happy trouble that drives thee to thy Father! Blessed storm that wrecks thee on the Rock of ages! Glorious billow that washes thee upon this heavenly shore! And now thou hast nothing but thy God to trust to, what art thou going to do? To fret? Oh, do not thus dishonour thy Lord! Show the world that thy God is worth ten thousand worlds to thee. Show rich men how rich thou art in thy poverty when the Lord God is thy helper. Show the strong man how strong thou art in thy weakness when underneath thee are the everlasting arms. Now, now is thy time to glorify God. There was no room for courage before, but now there is space for feats of faith and valiant exploits. Be strong and very courageous, and the Lord thy God shall certainly, as surely as He built the heavens and the earth, glorify Himself in thy weakness, and magnify His might in the midst of thy distress. The Lord help us to lean wholly on Him, and never on ourselves, and let His name be had in remembrance while the earth endureth. Amen.—Condensed from Sermon by C. H. Spurgeon, A.D. 1862.
ADDENDA TO CHAP. 32: ILLUSTRATIONS AND SUGGESTIVE EXTRACTS
HELP FROM GOD.
Philip Henry thus wrote upon a studying day: “I forgot when I began explicitly and expressly to crave help from God, and the chariot-wheels drove accordingly.”
“Angels know the happiness of power; we, the happiness of weakness.”—Lady Powerscourt.
Jer_32:16. SOLACE OF PRAYER.
“Thy love, O Lord, restores me
From sighs and tears to praise;
And deep my soul adores Thee,
Nor thinks of time or place:
I ask no more, in good or ill,
But union with Thy holy will.
’Tis that which makes my treasure,
’Tis that which brings my gain;
Converting woe to pleasure,
And reaping joy from pain.
Oh, ’tis enough, whate’er befall,
To know that God is All in all.”
—Madame Guyon.
“His heart began to boil with un belief and carnal reasonings; he therefore setteth himself to pray down those distempers. As a man may sleep out his drunkenness, so he may pray away his perturbation.”—Trapp.
HUMAN INABILITY.
“I would, but can’t repent,
Though I endeavour oft;
This stony heart can ne’er relent,
Till Jesus makes it soft.
I would, but cannot love,
Though woo’d by love Divine;
No arguments have power to move
A soul so base as mine.
I would, but cannot rest
In God’s most holy will;
I know what He appoints is best,
Yet murmur at it still.
Oh, could I but believe!
Then all would easy be;
I would, but cannot—Lord, relieve;
My help must come from Thee!”
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
The Sermon Bible 1900 · Public Domain This is God’s account of Himself.
Jer 32:27
This is God’s account of Himself.
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I. I am. Individuality.
II. I am the Lord. Dominion and majesty.
III. The God of all flesh. Universality, condescension; not only the God of mighty spirits, but the God of infirm and dying flesh.
IV. Is anything too hard for Me? Distrust rebuked, prayer encouraged, completeness guaranteed.
Parker, City Temple, vol. i., p. 61; see also Pulpit Analyst, vol. v., p. 605.
References: Jer 32:27.—J. H. Evans, Thursday Penny Pulpit, vol. xvi., p. 57. Jer 32:39.—Spurgeon, Sermons, vol. xxvii., No. 1623. Jer 32:41.—Ibid., Morning by Morning, p. 265.
The Sermon Bible, ed. William Robertson Nicoll (1888–1900) — public domain. Text from a community e-Sword module.
J. R. Dummelow 1909 · Public Domain This chapter forms the introduction to the most continuously…
This chapter forms the introduction to the most continuously historical part of the book, which describes incidents in the two years preceding the final destruction of Jerusalem, viz. chs.
34-43. The first of these incidents is here given, viz. Jeremiah's purchase with all legal formality of a field of which he had the right of redemption, in order to encourage the people while the Chaldeans were investing the city by showing thus his faith in the return which he foretells in these chs.
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1-5. The general position.
2. Of the prison] RV 'of the guard,' i.e. of the palace sentries. For Jeremiah's imprisonment see Jeremiah 37, 38.
6-15. Jeremiah's purchase at Anathoth.
6. An interesting example of legal proceedings in connexion with Hebrew land customs: cp. Rth_4:1-8.
7. If land was to be sold it was the duty of the nearest of kin to buy it, so that it should not pass from one family to another: see Lev_25:24.; Rth_4:6.
8. Jeremiah bought the estate as next heir by the right of preemption.
10. The evidence] RV 'the deed,' and so in Jer_32:11-12, Jer_32:14, Jer_32:44. Jeremiah made out two copies of the deed, one to be sealed, the other left open, the former to be referred to in case at any time it were suspected that the latter had been tarn-pered with.
11. According to the law and custom] RM 'containing the terms and conditions.'
15. Possessed] RV 'bought.'
16-25. Jeremiah cannot reconcile the obvious sense of the transaction which he had just carried out at the Lord's command, with the overthrow which he had been so often bidden to announce to the guilty city.
24. Mounts] see on Jer_6:6.
26-35. The first part of God's reply, viz. judgment.
36-44. The second part of God's reply, viz. mercy.
36. The words resume the thought of Jer_32:27, 'Is there anything too hard for me?'
44. The mountains.. the valley.. the south] The several parts of the land are specified, viz. the central (hilly) portion, the plains westward from it to the sea, and the thinly inhabited S. of Judah. Cause their captivity to return] i.e. restore them from captivity.
J. R. Dummelow, A Commentary on the Holy Bible (Macmillan, 1909) — public domain. Text from a community e-Sword module.
Arno C. Gaebelein 1922 · Public Domain Jeremiah in Prison
CHAPTER 32
Jeremiah in Prison
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1. Shut up in the court of the prison (Jer 32:1-5)
2. The revelation of the Lord concerning Hanameel (Jer 32:6-15)
3. The prophet’s prayer (Jer 32:16-25)
4. Jehovah’s answer (Jer 32:26-44)
Jer 32:1-5. The siege of Jerusalem began in the ninth year of Zedekiah’s reign. It was in the tenth year, a year later (Jer 39:1) that we find Jeremiah in prison. In order to understand this imprisonment Jer 37:11-21 must be consulted. He was first thrown as a prisoner into the house of Jonathan the scribe. It was a dungeon, perhaps some underground place. He was consigned there. It was a horrible place, for Jeremiah was afraid he might die there (Jer 37:20). Zedekiah seems to have been somewhat favorably inclined towards him. He asked him secretly to his palace and after Jeremiah told the king, in answer to his question about a word from the Lord, that the king should be delivered into the hands of the king of Babylon, Zedekiah on his request released him from the dungeon and put him into the court of the prison, and was kept by the king’s order from starvation (Jer 37:21). Here, in our chapter, is the full text of his faithful message; had it been less faithful he might have been released.
Jer 32:6-15. The coming of his cousin with the request to buy his field in Anathoth is divinely announced. The right of redemption was Jeremiah’s. (See Lev 25:25.) Hanameel came, and Jeremiah, realizing that it was of the Lord, bought the field, paying for it seventeen shekels of silver. The sale was legally transacted and executed; there being two rolls, one sealed, the other open. It was all delivered to Baruch, the faithful secretary of the prophet, mentioned here for the first time. He was instructed to put all in an earthen vessel. By his action the prophet proved his simple faith in the promised return.
Jer 32:16-25. What a beautiful prayer it is which came from the lips of the prisoner! He acknowledges first of all, as we all do in believing prayer the power of God, that there is nothing too hard for the Lord. Then he speaks of the loving kindness and righteousness of the God of Israel, and mentions the past history of the nation. What the Lord had predicted against the city and the nation had been done; the city was given to the Chaldeans. “What Thou hast spoken is come to pass; and behold Thou seest it.” He then mentions the fact that the Lord had told him to buy that field. Then the prayer is interrupted, like Daniel’s prayer.
Jer 32:26-44. The answer the Lord gave to praying Jeremiah is twofold. Jeremiah had said in faith, “There is nothing too hard for the LORD.” The Lord answered him, “Behold, I am the LORD, the God of all flesh; is there anything too hard for Me?” Then He announces first of all the fate of the doomed city (Jer 32:28-35). After this comes once more the message of comfort and peace looking forward to that blessed future when Israel is gathered out of all countries, brought back to the land--when they shall be His people (Jer 32:36-44) .
Arno C. Gaebelein, The Annotated Bible (1913–1922) — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain The Transaction Itself
The Transaction Itself
v. 1. The word that came to Jeremiah from the Lord, by direct inspiration, in the tenth year of Zedekiah, king of Judah, which was the eighteenth year of Nebuchadnezzar.
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v. 2. For then the king of Babylon’s army besieged Jerusalem, the siege having begun in the tenth month of the ninth year of Zedekiah, 39:1; and Jeremiah, the prophet, was shut up in the court of the prison, kept in ward in the guard-room, which was in the king of Judah’s house.
v. 3. For Zedekiah, king of Judah, had shut him up, saying, Wherefore dost thou prophesy and say, Thus saith the Lord, Behold, I will give this city into the hand of the king of Babylon, and he shall take it,
v. 4. and Zedekiah, king of Judah, shall not escape out of the hand of the Chaldeans, but shall surely be delivered into the hand of the king of Babylon and shall speak with him mouth to mouth, or, as we should say, face to face, and his eyes shall behold his eyes;
v. 5. and he shall lead Zedekiah to Babylon, and there shall he be until I visit him, saith the Lord, turning once more to him in mercy; though ye fight with the Chaldeans, ye shall not prosper? The circumstances here referred to occurred at the beginning of the siege, when Jeremiah foretold the capture of the city. Cf. Jer 34:1-7. The prophet had at that time been placed in custody by Zedekiah, but had regained his liberty when Pharaoh-hophrah caused the Chaldeans to raise the siege of the city. He had then been cast into the dungeon once more, but obtained leave to be removed to the court of the prison. Cf. Jer 34:12-21.
v. 6. And Jeremiah said, this being the continuation of verse 1, the thought of which was interrupted by the long parenthesis following, The word of the Lord came unto me, saying,
v. 7. Behold, Hanameel, the son of Shallum, thine uncle, that is, the cousin of Jeremiah, shall come unto thee, saying, Buy thee my field that is in Anathoth, Jeremiah’s home town; for the right of redemption is thine to buy it. This right consisted in the privilege or duty of the nearest blood relative of one who wished to sell to buy the land concerned, in order that possession of the property might continue to be vested in the family of the original owners.
v. 8. So Hanameel, mine uncle’s son, came to me in the court of the prison according to the word of the Lord, that is, just as the Lord had prophesied, and said unto me, Buy my field, I pray thee, that is in Anathoth, which is in the country of Benjamin, within the boundaries of this tribe; for the right of inheritance is thine, and the redemption is thine; buy it for thyself. Then I knew that this was the word of the Lord, that is, Jeremiah was confirmed in his knowledge by this outward proof of the Lord’s prophecy.
v. 9. And I bought the field of Hanameel, my uncle’s son, that was in Anathoth, and weighed him the money, after the manner of payment then in use, even seventeen shekels of silver (somewhat less than eleven dollars), a comparatively small price, for in reality only the harvest until the next year of the jubilee was sold.
v. 10. And I subscribed the evidence, the purchase being completed in agreement with all the demands of the law, and sealed it, folding it up and covering the flap with the public seal, the signature to the deed thus being established beyond a doubt, and took witnesses and weighed him the money in the balances.
v. 11. So I took the evidence of the purchase, the contract of sale, both that which was sealed according to the law and custom, which had the validity of a registered warranty deed in our days, and that which was open, apparently only a copy of the deed,
v. 12. and I gave the evidence of the purchase unto Baruch, the son of Neriah, the son of Maaseiah, who was Jeremiah’s secretary and assistant, in the sight of Hanameel, mine uncle’s son, and in the presence of the witnesses that subscribed the book of the purchase, who had placed their names under the document as witnesses of the transaction, before all the Jews that sat in the court of the prison, who were present at the time, although not as formal witnesses of the sale.
v. 13. And I charged Baruch before them, saying,
v. 14. Thus saith the Lord of hosts, the God of Israel, a special command of the Lord being issued in this instance on account of the significance attaching to the act. Take these evidences, this evidence of the purchase, both which is sealed and this evidence which is open, the documents as now made out, and put them in an earthen vessel that they may continue many days, being protected against mold and decay.
v. 15. For thus saith the Lord of hosts, the God of Israel, Houses and fields and vineyards shall be possessed again in this land. The desolation of the land of Judah would last only for the length of time which God had determined, after which He intended to restore His people to their homes. For this reason the careful keeping of the deed transferring the land from Hanameel to Jeremiah was important as a record for the use of his family. The Lord was even then thinking of the return of Judah from Babylon and of the restoration of the true worship in Jerusalem. His thoughts are always upon the blessings which He wishes to bestow upon His people rather than upon the punishments which He must occasionally dispense.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 This is the word that came to Jeremiah from…
This is the word that came to Jeremiah from Yahweh
This idiom is used to announce that God gave messages to Jeremiah. See how you translated a similar phrase in Jeremiah 1:2 AT: "Yahweh gave messages to Jeremiah" or "Yahweh spoke to Jeremiah" (See: Idiom)
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in the tenth year of Zedekiah king of Judah, the eighteenth year of Nebuchadnezzar
"after Zedekiah had been king of Judah for more than nine years and Nebuchadnezzar had been king for more than seventeen years"
Jeremiah the prophet was imprisoned
This can be translated in active form. AT: "they were keeping Jeremiah as a prisoner" (See: Active or Passive)
Jeremiah the prophet was imprisoned
It is not clear why Jeremiah is referring to himself by name here. You may translate using first person, as the UDB does. (See: First, Second, or Third Person)
the courtyard of the guard at the house of the king of Judah
This was an open area attached to the king's palace that was surrounded by buildings and in which they kept prisoners.
translationWords
word
Jeremiah
Yahweh
Zedekiah
king
kingdom of Judah
Nebuchadnezzar
Babylon
siege
Jerusalem
prophet
prison
court
house
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.