and I delivered the deed of the purchase to Baruch the son of Neriah, the son of Mahseiah, in the presence of Hanamel my uncle’s son, and in the presence of the witnesses who signed the deed of the purchase, before all the Jews who sat in the court of the guard.
“I commanded Baruch before them, saying, Yahweh of Armies, the God of Israel says: ‘Take these deeds, this deed of the purchase which is sealed, and this deed which is open, and put them in an earthen vessel, that they may last many days.’ For Yahweh of Armies, the God of Israel says: ‘Houses and fields and vineyards will yet again be bought in this land.’
Now after I had delivered the deed of the purchase to Baruch the son of Neriah, I prayed to Yahweh, saying,
John Calvin 1540 · Public Domain On vv12, 14, 16 He afterwards adds, that he gave both to his…
He afterwards adds, that he gave both to his scribe Baruch, the son of Neriah, the son of Maaseiah, in the presence of Hanameel, and in the presence of the witnesses who had subscribed the writings, and in the presence of all who stood there, that is, in the court of the prison. Hence we may again plainly conclude, that he is narrating a real history, and not a vision exhibited to him: the seller, Hanameel, was present together with witnesses and other Jews; and he says that he gave up the writing with certain orders, for otherwise it would have been merely the delivering up of a book. If he had only deposited it with Baruch, the people would have learnt nothing; but the orders are added, I charged Baruch, saying, etc. We hence may also conclude, that this oracle was given to the Prophet, not only that it might continue for posterity, even after the time of exile was completed, but that it might also be then published and made known to all the Jews. He then says, Thus saith Jehovah He had not yet shewn the design of the prophecy; but when he said that the affair was carried on by the command of God, he rendered them all attentive. Take, he says, these writings, and put them in an earthen or a potter’s vessel It seems strange that he did not bid him to put them in another kind of vessel, for that vessel might become decayed, and so the writings might have perished. But we know that even the most precious treasures are deposited in earthen vessels. It is then no wonder that God commanded the prophecy to be put in an earthen vessel. Were any one disposed to understand something more refined, it might be said, that the promise, which apparently was not very firm, was an earthen vessel; for what is more frail than a voice which is dissipated into air? The Jews were driven into exile; they had heard from the mouth of Jeremiah, that the prefixed period was seventy years: but they might, in the meantime have despaired, since only the sound of the voice had reached their ears. However this may be, since the oracle, which was a pledge of deliverance, had been laid up in an earthen vessel, it remained safe and undecayed, because the treasure had been deposited there by God’s command.
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 On v14 And so to hide them in the ground, that…
And so to hide them in the ground, that they might be preserved as a token of their deliverance.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv12–16 Jer 32:12 And I gave the evidence of the…
Jer 32:12 And I gave the evidence 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 the Jews that sat in the court of the prison.
Ver. 12. And I gave the evidences of the purchase unto Baruch.] Who was Jeremiah’s household servant, and his scribe or notary, such as was afterwards Paulus Coneordiensis to Cyprian.
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In the sight of Hanameel, &c.] Here was good husbandry, which Bishop Andrews was wont to say was good divinity. {a}
Before all the Jews who sat in the court of the prison.] Whither they came likely to hear the prophet, as the well affected here did to hear and see the martyrs in Queen Mary’s days. To Mr Bradford (by his keeper’s courtesy) there was such resort at his lecture and ministration of the sacrament, that commonly his chamber was well nigh filled therewith. {b}
{a} Fuller’s Church Hist.
{b} Acts and Mon., 1457.
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 On vv12, 15, 16 Baruch (as appeareth from Jer 36:4,26) was a scribe,…
This
Baruch (as appeareth from Jer 36:4,26) was a scribe, and an attendant upon Jeremiah, and one who wrote things for him, and from his mouth. He made this purchase with all the usual formalities; to make it public, he signed and sealed it before witnesses, and delivered it to Baruch, to keep in the presence of them all, and in the presence of the Jews who casually were in the place when the thing was done.
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 On v16 We have here Jeremiah's prayer to God upon occasion…
We have here Jeremiah's prayer to God upon occasion of the discoveries God had made to him of his purposes concerning this nation, to pull it down, and in process of time to build it up again, which puzzled the prophet himself, who, though he delivered his messages faithfully, yet, in reflecting upon them, was greatly at a loss within himself how to reconcile them; in that perplexity he poured out his soul before God in prayer, and so gave himself ease. That which disturbed him was not the bad bargain he seemed to have made for himself in purchasing a field that he was likely to have no good of, but the case of his people, for whom he was still a kind and faithful intercessor, and he was willing to hope that, if God had so much mercy in store for them hereafter as he had promised, he would not proceed with so much severity against them now as he had threatened. 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 incumbrances of this world. Jeremiah was in prison, in distress, in the dark about the meaning of God's providences, and then he prays. Note, Prayer is a salve for every sore. Whatever is a burden to us, we may by prayer cast it upon the Lord and then be easy.
In this prayer, or meditation,
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I. Jeremiah adores God and his infinite perfections, and gives him the glory due to his name as the Creator, upholder, and benefactor, of the whole creation, thereby owning his irresistible power, that he can do what he will, and his incontestable sovereignty, that he may do what he will, Jer 32:17-19. Note, When at any time we are perplexed about the particular methods and dispensations of Providence it is good for us to have recourse to our first principles, and to satisfy ourselves with the general doctrines of God's wisdom, power, and goodness. Let us consider, as Jeremiah does here, 1. That God is the fountain of all being, power, life, motion, and perfection: He made the heaven and the earth with his outstretched arm; and therefore who can control him? Who dares contend with him? 2. That with him nothing is impossible, no difficulty insuperable: Nothing is too hard for thee. When human skill and power are quite nonplussed, with God are strength and wisdom sufficient to master all the opposition. 3. That he is a God of boundless bottomless mercy; mercy is his darling attribute; it is his goodness that is his glory: "Thou not only art kind, but thou showest lovingkindness, not to a few, to here and there one, but to thousands, thousands of persons, thousands of generations." 4. That he is a God of impartial and inflexible justice. His reprieves are not pardons, but if in mercy he spares the parents, that they may be led to repentance, yet such a hatred has he to sin, and such a displeasure against sinners, that he recompenses their iniquity into the bosom of their children, and yet does them no wrong; so hateful is the unrighteousness of man, and so jealous of its own honour is the righteousness of God. 5. That he is a God of universal dominion and command: He is the great God, for he is the mighty God, and might among men makes them great. He is the Lord of hosts, of all hosts, that is his name, and he answers to his name, for all the hosts of heaven and earth, of men and angels, are at his beck. 6. That he contrives every thing for the best, and effects every thing as he contrived it: He is great in counsel, so vast are the reaches and so deep are the designs of his wisdom; and he is mighty in doing, according to the counsel of his will. Now such a God as this is not to be quarrelled with. His service is to be constantly adhered to and all his disposals cheerfully acquiesced in.
II. He acknowledges the universal cognizance God takes of all the actions of the children of men and the unerring judgment he passes upon them (Jer 32:19): Thy eyes are open upon all the sons of men, wherever they are, beholding the evil and the good, and upon all their ways, both the course they take and every step they take, not as an unconcerned spectator, but as an observing judge, to give every one according to his ways and according to his deserts, which are the fruit of his doings; for men shall find God as they are found of him.
III. He recounts the great things God had done for his people Israel formerly. 1. He brought them out of Egypt, that house of bondage, with signs and wonders, which remain, if not in the marks of them, yet in the memorials of them, even unto this day; for it would never be forgotten, not only in Israel, who were reminded of it every year by the ordinance of the passover, but among other men: all the neighbouring nations spoke of it, as that which redounded exceedingly to the glory of the God of Israel, and made him a name as at this day. This is repeated (Jer 32:21), that God brought them forth, not only with comforts and joys to them, but with glory to himself, with signs and wonders (witness the ten plagues), with a strong hand, too strong for the Egyptians themselves, and with a stretched-out arm, that reached Pharaoh, proud as he was, and with great terror to them and all about them. This seems to refer to Deu 4:34. 2. He brought them into Canaan, that good land, that land flowing with milk and honey. He swore to their fathers to give it them, and, because he would perform his oath, he did give it to the children (Jer 32:22) and they came in and possessed it. Jeremiah mentions this both as an aggravation of their sin and disobedience and also as a plea with God to work deliverance for them. Note, It is good for us often to reflect upon the great things that God did for his church formerly, especially in the first erecting of it, that work of wonder.
IV. He bewails the rebellions they had been guilty of against God, and the judgments God had brought upon them for these rebellions. It is a sad account he here gives of the ungrateful conduct of that people towards God. He had done every thing that he had promised to do (they had acknowledged it, Kg1 8:56), but they had done nothing of all that he commanded them to do (Jer 32:23); they made no conscience of any of his laws; they walked not in them, paid no respect to any of his calls by his prophets, for they obeyed not his voice. And therefore he owns that God was righteous in causing all this evil to come upon them. The city is besieged, is attacked by the sword without, is weakened and wasted by the famine and pestilence within, so that it is ready to fall into the hands of the Chaldeans that fight against it (Jer 32:24); it is given into their hands, Jer 32:25. Now, 1. He compares the present state of Jerusalem with the divine predictions, and finds that what God has spoken has come to pass. God had given them fair warning of it before; and, if they had regarded this, the ruin would have been prevented; but, if they will not do what God has commanded, they can expect no other than that he should do what he had threatened. 2. He commits the present state of Jerusalem to the divine consideration and compassion (Jer 32:24): Behold the mounts, or ramparts, or the engines which they make use of to batter the city and beat down the wall of it. And again, "Behold thou seest it, and takest cognizance of it. Is this the city that thou has chosen to put thy name there? And shall it be thus abandoned?" He neither complains of God for what he had done nor prescribes to God what he should do, but desires he would behold their case, and is pleased to think that he does behold it. Whatever trouble we are in, upon a personal or public account, we may comfort ourselves with this, that God sees it and sees how to remedy it.
V. He seems desirous to be let further into the meaning of the order God had now given him to purchase his kinsman's field (Jer 32:25): "Though the city is given into the hand of the Chaldeans, and no man is likely to enjoy what he has, yet thou hast said unto me, Buy thou the field." As soon as he understood that it was the mind of God he did it, and made no objections, was not disobedient to the heavenly vision; but, when he had done it, he desired better to understand why God had ordered him to do it, because the thing looked strange and unaccountable. Note, Though we are bound to follow God with an implicit obedience, yet we should endeavour that it may be more and more an intelligent obedience. We must never dispute God's statutes and judgments, but we may and must enquire, What mean these statutes and judgments? Deu 6:20.
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 On vv12–16 And I charged Baruch before them,.... Before his kinsman,…
And I charged Baruch before them,.... Before his kinsman, the witnesses of the deed, and the Jews that were in the court:
saying, as follows:
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 On v12 Baruch - This Baruch (chap. xlvi, 4, 26,) was…
Baruch - This Baruch (chap. xlvi, 4, 26,) was a scribe, and an attendant upon Jeremiah. Witnesses - He made this purchase with all the usual formalities; he signed and sealed it before witnesses, and delivered it to Baruch to keep, in the presence of all the Jews.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv15–16 Verse 15. Houses and fields - shall be possessed…
Verse 15. Houses and fields - shall be possessed again] That is, this is an evidence that the captivity shall not last long: houses, c., shall here be possessed again, either by their present owners or immediate descendants. The young might return at least, all under ten years of age: there was no natural impossibility that they should not live till they should be fourscore.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On v16 Jer 32:16-22. When I had delivered the evidence, I…
Jer 32:16-22. When I had delivered the evidence, I prayed unto the Lord — What he prayed for we learn in the following verses: by which it appears that he was not without some doubts and perplexities in this business. And though he yielded a ready and absolute obedience to God’s command, yet he prays for a clearer revelation of his meaning in the matter. Saying, Ah Lord God! &c. — He begins his prayer with an acknowledgment of God’s infinite power, made manifest in his works, both of creation and providence, whereby he shows himself wonderful in his mercies, and terrible in his judgments. It is observable that God himself makes use of these instances to confirm his people’s faith in his ability to do whatever he pleases, Jer 27:5. And the servants of God are often represented in holy writ as giving God such names and titles, and ascribing to him such attributes, as were calculated to strengthen their faith in prayer. And there is nothing too hard for thee — Hebrew, לא יגלאּ מאךְ, too wonderful for thee, or, hidden from thee, as some render the clause: that is, out of the reach of thy wisdom and power to bring to pass. Thou showest loving-kindness unto thousands, and recompensed, &c. — This name God gave himself, Exo 34:7; Deu 5:9-10, where see the notes; and concerning the latter clause, the note on Jer 31:29-30. The great, the mighty God, the Lord of hosts — The God of infinite majesty, of boundless power, and of universal dominion, and therefore worthy of all adoration and praise, of all reverence and fear, of all subjection and obedience. Great in counsel, and mighty in work — Who art infinitely wise in ordering all events, and powerful in putting thy decrees in execution. Thine eyes are open upon all the ways, &c. — Beholding the evil and the good, and that not as an unconcerned spectator, but as an observing judge; to give every one according to his ways — To reward or punish men according to their actions, and the principles from which they proceed. Who hast set signs and wonders in the land of Egypt — Who didst wonders of justice in the land of Egypt, which remain, if not in the marks, yet in the memorials of them, unto this day. And in Israel — And wroughtest wonders of mercy in Israel, bringing them out of Egypt through the Red sea, raining down manna upon them, and quails from heaven, and fetching water out of the rock for them; and among other men — And hast also done many wondrous works in other places, by which thou hast made thyself a glorious name.
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 On v15 Possessed - bought.
Possessed - bought.
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 On v14 Days, safe from dampness, &c. Thus Origen found a…
Days, safe from dampness, &c. Thus Origen found a version of the Bible preserved at Jericho. (Calmet) --- After the captivity, the owners shall claim their land.
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 On v16 2. A Prayer of Praise and Inquiry.
2. A Prayer of Praise and Inquiry.
Jer_32:16-25
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16Now when I had delivered the evidence of the purchase unto Baruch the son of 17Neriah, I prayed unto the Lord, saying, Ah Lord God! behold, thou hast made the heaven and the earth by thy great power and stretched out arm, and there Isaiah 18 nothing too hard for thee [hid from thee]:6 Thou shewest loving-kindness unto thousands, and recompensest the iniquity of the fathers into the bosom7 of their children after them: the Great, the Mighty God, the Lord of hosts [Jehovah 19Zebaoth] is his name. Great in counsel, and mighty in work8: for thine eyes are open upon all the ways of the sons of men: to give every one according to his ways, 20and according to the fruit of his doings. Which [who]9 hast set signs and wonders in the land of Egypt, even unto this day, and in Israel, and among other men; and 21hast made thee a name, as at this day; And hast brought forth thy people Israel out of the land of Egypt with signs, and with wonders, and with a strong hand22and with a stretched out arm, and with great terror; And hast given them this land, which thou didst swear to their fathers to give them, a land flowing with milk 23and honey; And they came in, and possessed it; but they obeyed not thy voice, neither walked in thy law10; they have done nothing of all that thou commandedst 24them to do: therefore thou hast caused all this evil to come upon them.11 Behold the mounts [ramparts], they are come unto the city to take it: and the city is given into the hand of the Chaldeans, that fight against it, because of [οί in con sequence of] the sword and the famine and of the pestilence: and what thou hast 25spoken is come to pass; and, behold thou seest it. And thou hast said unto me, O Lord God, Buy thee the field for money, and take witnesses; for [and yet] 12 the city is given into the hands of the Chaldeans.
EXEGETICAL AND CRITICAL
The main thought of this prayer is praise of the omnipotence, justice and grace of God. It consists of three parts: 1. Jer_32:17-19; Jeremiah 2, Jer_32:20-23; Jeremiah 3, Jer_32:24-25. In the first part God’s omnipotence is shown from the creation (Jer_32:17), then His justice from His providence in history (Jer_32:18-19). In the second part God’s omnipotence is shown from His leading of the people of Israel, as it was especially glorified in the deliverance from Egyptian bondage (Jer_32:20-22), then His justice from the terrible calamity which has now come upon the disobedient nation (Jer_32:23). In the third part, which is least in extent, but the most important, a problem or unsolved riddle appears to be proposed. It is said that the Lord sees this calamity, and yet commands the prophet to buy the lot of ground (Jer_32:24). All however which has been previously said of the Lord’s omnipotence, especially “nothing is too hard for thee,” in union with that which must be extolled of the Lord’s grace towards Israel (Jer_32:21 sqq.), gives the key for the solution of that riddle.
Jer_32:16-19. Now when … fruit of his doings On Jer_32:17 comp. Jer_27:5; Deu_29:9.—Thou shewest loving-kindness, etc. Comp. Exo_20:6; Exo_34:7; Deu_5:10. For לַֽאֲלָפִים we find in Deu_7:9לְאֶלֶף דִּוֹר. If we compare with this the phrase in the parallel clause שִׁלֵשִׁים ,רִבֵּעִם (Exo_20:5; Exo_34:7; Num_14:18; Deu_5:9) which can only signify the off spring of the third and fourth generation, it is clear that the phrase in the text is taken in such a general signification that the idea of “thousands, belonging to the thousandth generation” is included.—And recompensest, etc. Comp. rems. on Jer_31:29-30.—The mighty God. Comp. Deu_10:17.—Jehovah Zebaoth. Comp. Jer_10:16; Jer_31:15, etc.—Great in counsel. etc. Comp. Isa_28:29; Psa_66:5.—To give every one, etc. Comp. Jer_17:10.
Jer_32:20-23. Who hast set … evil to come upon them. It is as though it were said, thou who in Egypt didst set in operation a wonder working power, which continues to operate until this day.—The antithesis of Israel and other men, as in Isa_43:4; Psa_73:5.—As at this day. Comp. Jer_25:18.—With signs. Comp. Deu_4:34; Deu_26:8.—Which thou didst swear. Comp (Gen_12:7; rems. on Jer_11:5.
Jer_32:24-25. Behold the ramparts … the Chaldeans. הסללות are ramparts set up by the besiegers. Comp. Jer_33:4; Jer_6:6.—Given, etc. The Chaldeans are indeed still without the city, but according to the prophet’s idea this is as good as surrendered, and on the fall of the chief city naturally follows the exile and the impossibility of further cultivation of the soil.—In consequence of depends on given. Sword, famine and pestilence, bring the city into the hands of the enemies. Comp. Jer_14:16; Jer_25:16; Jer_25:27; Jer_38:9. The Lord sees the condition of the city and yet He commands the prophet to buy a field. The fact that the prayer closes with this paradox must be regarded as an expression of the most tormenting uncertainty and helplessness, if the prophet had not himself in the previous context accumulated the most ample material to dispel such doubts. This apparently unsatisfactory conclusion is thus in the highest degree skilful and elevated. He leaves it to the reader to find the solution of the problem, after giving him all the aid that he needs. The concluding sentence, and the city, etc., Jer_32:25 b, viewed as spoken by the prophet, appears at first sight a tautological repetition. We might therefore be tempted to take it as spoken by Jehovah; buy the field although the city, etc. But although is not suitable in the mouth of Jehovah, for whom, in fact, the apparent contradiction is non-existent. The sentence is then spoken by the prophet; but it is not co-ordinate with buy thee, but an exclamation, in which the main point in the apparent contradiction is expressly repeated from Jer_32:24. Comp. the translation and Textual Notes.
Footnotes:
[6]Jer_32:17.—–יפלא לא. Comp. Gen_18:14; Deu_17:8 : Zec_8:6; Naegelsb. Gr., § 75, 2, 4.
[7]Jer_32:18.—Instead of חֵיק אֵל we find in Deu_7:10, פנים אל. Comp. besides Isa_65:6-7; Psa_79:12.
[8]Jer_32:19.—The form עֲלִילִיּהָ is found here only.
[9]Jer_32:20.—The construction in the sentence שׂמת אשׁר to הזה היום עד, is as in Jer_11:7. In both cases עד is to be regarded as depending on the idea latent in the verb of “stretching, lasting.” It is accordingly a constructio prægnans. Comp. Naegelsb. Gr., § 112, 7.
[10]Jer_32:23.—ובתרותך. The reading of the Chethibh which is תֹרוֹתֶךָ (Jer_38:22; comp. Naegelsb. Gr. § 44, 4, Anm.) is probably to be explained by a mere oversight of the ו. Comp. rems. on Jer_17:23.
[11]Jer_32:23.—ותקרא. Hiphil here only. Comp. Deu_31:29.
[12]Jer_32:25.—והעיר. To obtain the meaning: although the city, as spoken by Jehovah, we should have to read כִּי גַם. On the וְ comp. Ewald, § 341 a; Naegelsb. Gr., § 110, 4.
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.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv12, 14, 15, 16 Baruch--Jeremiah's amanuensis and agent (Jer 36:4, &c.).
Baruch--Jeremiah's amanuensis and agent (Jer 36:4, &c.).
before all--In sales everything clandestine was avoided; publicity was required. So here, in the court of prison, where Jeremiah was confined, there were soldiers and others, who had free access to him, present (Jer 38:1).
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv15–16 15. Possessed — Literally, bought. The impending ruin would…
15. Possessed — Literally, bought. The impending ruin would not be permanent, but there would be a restoration, and hence title deeds would be important.
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 On vv12, 15, 16 12. Baruch] the first mention of the prophet’s faithful…
12. Baruch] the first mention of the prophet’s faithful amanuensis.
mine uncle’s son] See on Jer_32:7. From this v. together with ch. Jer_51:59 we gather that Seraiah, chief chamberlain to Zedekiah, was Baruch’s brother.
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in the court of the guard] See on Jer_32:2.
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 On vv12, 14, 15, 16 (12) Baruch the son of Neriah, the son of…
(12) Baruch the son of Neriah, the son of Maaseiah.—This is the first mention of a man who played a more or less prominent part in connection with Jeremiah’s later work. Nothing is known of his father or grandfather, but the fact that both are named indicates that he belonged to the nobler families of Judah; and this is confirmed, partly by the fact that his brother Seraiah (Jer_51:59, where see Note) held a high position in the court of Zedekiah, partly by Josephus, who describes him as of “a very illustrious house,” and “highly educated” (Ant. x. 6, § 12). The mention of Chelcias (the Greek form for Hilkiah) among his ancestors, in the apocryphal book that bears his name (Bar_1:1), may indicate a connection with the family of the high-priest in the reign of Josiah (2Ki_22:4-14), and we may find in this fact an explanation of his regard tor Jeremiah. In relation to the prophet, he appears in Jer_36:4 as acting as his secretary, as accused of instigating Jeremiah to preach submission to the Chaldæans (Jer_43:3), as sharing his sufferings and dangers (Jer_36:26), and, according to Josephus (as above), as thrown into prison with him. He was probably an influential member of the Chaldæan party in the court of Judah, protesting against the policy which courted an alliance with Egypt and entered into intrigues and schemes of rebellion against the power of Babylon. The book that bears his name is probably pseudonymous, but it bears witness, in the very fact of its being ascribed to him, to the importance of the position which he occupied in the politics of the time. Here he is present as at least visiting the prophet in prison, even if he did not share his imprisonment, and Jeremiah hands over the deeds of conveyance to his custody.
Before all the Jews that sat in the court of the prison.—The incidental mention of these is interesting, as showing the freedom of access which was permitted to the prisoner. Looking to the freedom and fulness of the prayer that follows (Jer_32:17-25), it is a legitimate inference that they formed, as it were, a congregation of disciples, on whom the prophet sought to impress, by the transaction of the purchase, his own sure and certain hope of the restoration of his people.
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 On vv15–16 Shall be possessed; rather, shall be bought.
Shall be possessed; rather, shall be bought.
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 On v14 Take these evidences,. . . and put them in…
Jer_32:14
Take these evidences,. . . and put them in an earthen vessel.
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Sealed and open evidences
I am going to make a parable, not to bring out what the text teaches, but to use it parable-wise. When Jeremiah bought this piece of land, it was transferred to him by two documents. The first was a title-deed, drawn up and signed by witnesses and then sealed up, not to be opened any more unless required to settle a dispute. That was his real title-deed. Then there was a counterpart of this transfer made, and signed by witnesses. This was not rolled up, and not sealed; but left open, so that Jeremiah might refer to it, and that, when desired, the open deed might be read and examined by others. Now, with regard to our redemption, our inheritance which Christ has bought for us, at a price immense, we, too, have two sets of evidences. The one is sealed up from all eyes but our own; in part, too, I might say that it is sealed up from our own eyes. The other, the counterpart of that, equally valid, is open to ourselves and open to others.
I. The Sealed Evidences Of Our Faith, the evidences which are sealed, at least in a measure, from our fellow-men.
1. And, first, I would say, among the sealed evidences is this: the Word of the Lord has come to us with power. If anyone asked himself, Have I a right to the covenant of grace, and to the all things which are ours if we are in that covenant? Have I a right to the purchased possession? Have I a right to the Lord Jesus Christ, and all that comes to believers in Him?--in part, the answer must be, Has the Word of the Lord come to you with power, not as the word of man, but as it is in truth, the Word of God? There is a mystic influence, a Divine unction, which really goes with the Word of God, in many cases, so that it enters the heart, sheds a radiance upon the understanding, pours a flood of delightful peace and joy upon the soul, and affects the whole mental and spiritual being m a way which nothing else does. You cannot explain this to others; do you know it yourself? If so, that will be to you the sealed evidence that the eternal heritage is yours. The Lord has given you the spiritual perception of these things.
2. The next one of these sealed evidences is this, if indeed this heavenly heritage is ours, we have a living faith in the Lord Jesus Christ. As many as received Him, to them gave He power to become the sons of God, even to them that believe on His name.
3. Another sealed evidence of our interest in Christ is that we have life in Jesus. You have risen from the lower sphere of mere soulish life into the higher condition of spiritual life, and now you consort with God, you speak with Christ, you have become familiar with heavenly things, and are raised up to sit in the heavenlies with Christ Jesus.
4. This leads me to the fourth evidence, which is that now we have communion with God in prayer. The prophet Micah said, My God will hear me, and if you can truly, from your soul, say the same, you have a blessed evidence that you are an heir of heaven.
5. I rank very highly among the sealed evidences of our inheritance the fact that we have the fear of God before our eyes. That holy awe of God, that consciousness of His majestic presence, that dread of doing anything contrary to His will, that tender, loving, filial fear, which love does not cast out, but rather nourishes and cherishes, he that has this holy fear is a child of God.
6. Another evidence is this: we have secret supports in the time of trouble. Underneath are the everlasting arms; you are sustained when enduring awful pain, comforted under deep depression of spirit, strengthened for the work for which in yourself alone you are quite unequal, borne upward with holy joy in the midst of cruel slander; surely that is enough evidence for you.
7. Another sealed evidence is the secret love which the child of God has to all others of the children of God We know that we have passed from death unto life, because we love the brethren. As to the love we have to Jesus, We love Him because He first loved us, and our love to Him is one of the evidences of His love to us. We also joy in God through our Lord Jesus Christ.
8. Those inward conflicts which you now have, that struggling in your soul between right and wrong, the new man seeking to get the victory over the old corrupt nature, all these are your sealed evidences. So, also, are the victories which God gives you, when He treads evil passions beneath the feet of the new-born Man-child, who is the image of Christ within you, when you conquer yourself, when you subdue anger, when you go forth to do, by the strength of God, what else your nature would shrink from; all these are blessed evidences, signed, and sealed, to be rolled up, and put away, to be seen by no eye but your own, and the eye of the Most High.
II. The open evidences of our faith.
1. The first of such evidences that we are the children of God must be the open Word of God itself. I read the Bible, and I say, Well, if this Book be true, I am a saved man: if this is really a Divine revelation, then I am saved. Beloved, have you that open evidence of your salvation? That is the best evidence in the whole world.
2. Next to that, the open evidence of our right to the inheritance is a thorough change of life such as other people can see. Is it so with you? Has there been a distinct crisis in your being? Have you been turned from darkness unto light? Have you been brought from the power of Satan unto God?
3. Another open evidence is separation from the world. A man who is really a child of God cannot, after his conversion, consort with his old companions.
4. The next open evidence is found in union with the people of God, making them your companions, taking a delight in them.
5. One very clear open evidence is strict honesty, uprightness, and integrity in business. Your word must be your bond, and you must sooner fail in business than do the smallest thing that would be contrary to the strictest integrity.
6. One very open evidence of a change of heart, and of our possession of the inheritance, is a readiness to forgive.
7. Another open evidence is one which we often get, and do not like, that is, the opposition of the world. Thank God, Isaac, when Ishmael mocks you; for it is a mark that you are of the true seed, and that Ishmael is not.
8. Another open evidence, and one that is very sweet, is a holy patience in time of trouble, and especially in the hour of death.
III. The uses to which we put these evidences.
1. One of them is that they often yield us comfort. It takes the sting out of every trouble when we know that the heavenly inheritance is surely ours.
2. Then again, these evidences answer the unjust charges of Satan when he comes and says, You are not a child of God.
3. And above all things, I think that we ought to value these evidences because they will be produced in court at the last day. That is the most solemn thing of all. I was an hungered and ye gave Me meat: I was thirsty, and ye gave Me drink: and so on. He produces this evidence of a work of grace in their hearts, and says to them, Come, ye blessed of My Father, &c. (C. H. Spurgeon.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On v16 Jeremiah’s Prayer and Jehovah’s Answer
Jeremiah’s Prayer and Jehovah’s Answer
v. 16. Now, when I had delivered the evidence of the purchase unto Baruch, the son of Neriah, I prayed unto the Lord, saying,
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v. 17. Ah, Lord God! his perplexity on account of the strange proceeding in which he had just taken part at God’s command causing him to take recourse to prayer, behold, thou hast made the heaven and the earth by Thy great power and stretched-out arm, the entire creation being evidence of Jehovah’s omnipotence, and there is nothing too hard for Thee, literally, "not is too difficult or miraculous beyond Thee anything. "
v. 18. Thou showest loving-kindness unto thousands and recompensest the iniquity of the fathers into the bosom of their children after them, so that they are obliged to accept and bear it, since they follow their parents in their wicked ways, Exo 20:5-6; Exo 34:7; the Great, the Mighty God, the Lord of hosts, is His name, Jehovah Sabaoth, the Commander of all the heavenly armies,
v. 19. great in counsel and mighty in work, His almighty power being directed by His boundless wisdom, both in devising and in executing His plans for the benefit of man; for Thine eyes are open upon all the ways of the sons of men, Pro 5:21, to give every one according to his ways and according to the fruit of his doings; Cf. Jer 17:10;
v. 20. which hast set signs and wonders, miraculous deeds, which served to bring out the majesty of His essence, in the land of Egypt, even unto this day, for the wonderworking power of Jehovah, set in operation at that time, had continued to exert its might through the centuries, and in Israel, and among other men, and hast made Thee a name, as at this day, so that the honor of the Lord was extolled wherever men heard of His deeds;
v. 21. and hast brought forth Thy people Israel out of the land of Egypt with signs, and with wonders, and with a strong hand, and with a stretched-out arm, and with great terror, Cf Deu 26:8;
v. 22. and hast given them this land, which Thou didst swear to their fathers, beginning with Abraham, to give them, a land flowing with milk and honey, unusually rich in resources;
v. 23. and they came in and possessed it, willing enough to receive rich benefits from the hand of Jehovah. But they obeyed not Thy voice, neither walked in Thy Law, rewarding the goodness of the Lord with base ingratitude; they have done nothing of all that Thou commandedst them to do, the complaint which the Lord had been obliged to voice time and again. Therefore Thou hast caused all this evil to come upon them, their punishment thus striking them in a measure agreeing with their transgression.
v. 24. Behold the mounts, the ramparts of the besieging army as it prepared to take the city, they are come unto the city to take it, and the city is given into the hand of the Chaldeans that fight against it because of, or "in the presence of, as a consequence of," the sword and of the famine and of the pestilence. And what Thou hast spoken is come to pass, and, behold, Thou seest it, for the siege was then going on.
v. 25. And Thou hast said unto me, O Lord God, the prophet’s perplexity here finding expression, Buy thee a field for money and take witnesses; for, or "and yet," the city is given into the hand of the Chaldeans. Although the city, by the word of the Lord and according to the evidence visible in the presence of the besieging army, was doomed to destruction, yet Jeremiah had received the command which, in view of the situation, seemed very strange to him. So he looks to the Lord for an explanation regarding the future.
v. 26. Then came the word of the Lord unto Jeremiah, in answer to his prayer, saying,
v. 27. Behold, I am the Lord, the God of all flesh, of all men, weak and mortal as they are; is there anything too hard for Me? as Jeremiah himself had stated, v. 17.
v. 28. Therefore, thus saith the Lord, Behold, I will give this city into the hand of the Chaldeans and into the hand of Nebuchadnezzar, king of Babylon, and he shall take it;
v. 29. and the Chaldeans that fight against this city shall come and set fire on this city and burn it with the houses upon whose roofs they have offered incense unto Baal, in the flagrant form of idolatry which the Lord had taken occasion to reprove so often, and poured out drink-offerings unto other gods to provoke Me to anger.
v. 30. For the children of Israel, upon whom the Lord’s punishment had already descended, and the children of Judah, who had not profited by their example, have only done evil before Me from their youth; for the children of Israel have only provoked Me to anger with the work of their hands, saith the Lord, they indulged only in such things as were displeasing to Jehovah, the God of the covenant.
v. 31. For this city hath been to Me as a provocation of Mine anger and of My fury, an object calling forth His indignation, challenging His wrath and punishment, from the day that they built it even unto this day, that I should remove it from before My face, this, as it were, being the object which its inhabitants had in mind with their idolatrous behavior,
v. 32. because of all the evil of the children of Israel and of the children of Judah which they have done to provoke Me to anger, they, their kings, their princes, their priests, and their prophets, and the men of Judah, and the inhabitants of Jerusalem, practically the entire nation indulging in the same transgressions.
v. 33. And they have turned unto Me the back and not the face, a complaint which the Lord had repeatedly voiced, Jer 2:27, though I taught them, rising up early and teaching them, with eager and merciful zeal, yet they have not hearkened to receive instruction.
v. 34. But they set their abominations in the house which is called by My name to defile it, all pictures of idols being abhorred in the sight of the Lord, especially since the glory of His own name was besmirched by such acts.
v. 35. And they built the high places of Baal, the supreme idol of the Canaanitish nations, which are in the Valley of the Son of Hinnom, or of Ben-hinnom, to cause their sons and their daughters to pass through the fire unto Molech, in the loathsome sacrifice made to this chief idol of the Moabites, which I commanded them not, neither came it into My mind that they should do this abomination to cause Judah to sin, to bring transgression and guilt upon the entire nation. Jer 7:30-31.
v. 36. And now, therefore, thus saith the Lord, the God of Israel, concerning this city, whereof ye say, having passed from the extreme of self-confidence to the very depths of despair, It shall be delivered into the hand of the king of Babylon by the sword and by the famine and by the pestilence, the Lord now, in spite of the fact that the great majority of the people had richly deserved their fate, giving them a gracious promise of deliverance.
v. 37. Behold, I will gather them out of all countries whither I have driven them in Mine anger and in My fury and in great wrath, the use of the synonyms serving to bring out the extremity of God’s indignation; and I will bring them again unto this place, and I will cause them to dwell in safety, all this stated of the future security of the Church.
v. 38. And they shall be My people, and I will be their God, Jer 30:22; Jer 24:7.
v. 39. And I will give them one heart and one way, directing them to the one road which was well-pleasing to Him, that they may fear Me forever, for the good of them and of their children after them, since this course would keep them from the various evil ways of the heathen.
v. 40. And I will make an everlasting covenant with them, so that they would once more enter into the relation with Him which He desired, that I will not turn away from them to do them good, that is, not refrain from doing them good; but I will put My fear in their hearts that they shall not depart from Me. The Lord here represents Himself as an eager and diligent Educator, a faithful Pedagog, who follows His pupils everywhere in order to impart to them the instruction which they needed for the proper way of living.
v. 41. Yea, I will rejoice over them to do them good, it being His greatest delight to shower benefits upon them; and I will plant them in this land assuredly with My whole heart and with My whole soul, so that His faithfulness toward them would find its most emphatic expression in His treatment of them.
v. 42. For thus saith the Lord, Like as I have brought all this great evil upon this people, in having them led away into captivity, so will I bring upon them all the good that I have promised them. Jer 31:28. From this fact the Lord now draws a conclusion which serves as an answer to the question of Jeremiah.
v. 43. And fields shall be bought in this land, whereof ye say, It is desolate, without man or beast, such statements expressing their despair of ever seeing the land restored to a habitable state; it is given into the hand of the Chaldeans. Over against this fact stands the promise of Jehovah,
v. 44. Men shall buy fields for money, conducting their purchases in accordance with the forms required by law, and subscribe evidences, deeds of conveyance, and seal them, and take witnesses in the land of Benjamin, where Jeremiah had made his symbolical purchase, and in the places about Jerusalem, which would again occupy the position of capital, and in the cities of Judah, and in the cities of the mountains, in the northern and eastern part of Judea, and in the cities of the valley, the lowlands toward the west, and in the cities of the South, the semiarid plains bordering the Arabian Desert; for I will cause their captivity to return, saith the Lord. Although the expressions refer to the restoration of Judah, the description clearly includes the Church of Jehovah as such; for only the believers are in truth members of the people of God.
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 On vv13, 16 General Information:
General Information:
Jeremiah continues speaking.
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before them
Here "them" refers to Hanamel, the witnesses, and the Judeans.
Yahweh of hosts ... says this
Jeremiah often uses these words to introduce an important message from Yahweh. See how you translated this in Jeremiah 6:6.
Houses, fields, and vineyards will again be bought in this land
This can be translated in active form. AT: "The people of Israel will buy houses, vineyards and fields again in this land" (See: Active or Passive)
translationWords
Yahweh of hosts
God
Israel
vineyard
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv13, 15, 16 32:13-14 According to custom, the two copies of the…
32:13-14 According to custom, the two copies of the deed were placed in a pottery jar so that they would be preserved for a long time.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.