Now after I had delivered the deed of the purchase to Baruch the son of Neriah, I prayed to Yahweh, saying,
Parallel Translations
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Now after I had delivered the deed of the purchase to Baruch the son of Neriah, I prayed to Yahweh, saying,
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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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Now after I had delivered the deed of the purchase unto Baruch the son of Neriah, I prayed unto the LORD, saying:
Cross-references (5)
Passages linked to Jeremiah 32:16 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Genesis 32:9-12 Jacob said, “God of my father Abraham, and God of my father Isaac, Yahweh, who said to me, ‘Return to your country, and to your relatives, and I will do you good,’ I am not worthy of the least of all the loving kindnesses, and of all the truth, which you have shown to your servant; for with just my staff I crossed over this Jordan; and now I have become two companies. Please deliver me from the hand of my brother, from the hand of Esau; for I fear him, lest he come and strike me and the mothers with the children. You said, ‘I will surely do you good, and make your offspring as the sand of the sea, which can’t be counted because there are so many.’ ”
- Jeremiah 12:1 You are righteous, Yahweh, when I contend with you; yet I would like to reason the cause with you. Why does the way of the wicked prosper? Why are they all at ease who deal very treacherously?
- Philippians 4:6-7 In nothing be anxious, but in everything, by prayer and petition with thanksgiving, let your requests be made known to God. And the peace of God, which surpasses all understanding, will guard your hearts and your thoughts in Christ Jesus.
- 2 Samuel 7:18-25 Then David the king went in, and sat before Yahweh; and he said, “Who am I, Lord Yahweh, and what is my house, that you have brought me this far? This was yet a small thing in your eyes, Lord Yahweh; but you have spoken also of your servant’s house for a great while to come; and this among men, Lord Yahweh! What more can David say to you? For you know your servant, Lord Yahweh. For your word’s sake, and according to your own heart, you have worked all this greatness, to make your servant know it. Therefore you are great, Yahweh God. For there is no one like you, neither is there any God besides you, according to all that we have heard with our ears. What one nation in the earth is like your people, even like Israel, whom God went to redeem to himself for a people, and to make himself a name, and to do great things for you, and awesome things for your land, before your people, whom you redeemed to yourself out of Egypt, from the nations and their gods? You established for yourself your people Israel to be your people forever; and you, Yahweh, became their God. Now, Yahweh God, the word that you have spoken concerning your servant, and concerning his house, confirm it forever, and do as you have spoken.
- Ezekiel 36:35-37 They will say, ‘This land that was desolate has become like the garden of Eden. The waste, desolate, and ruined cities are fortified and inhabited.’ Then the nations that are left around you will know that I, Yahweh, have built the ruined places, and planted that which was desolate. I, Yahweh, have spoken it, and I will do it.” “ ‘The Lord Yahweh says: “For this, moreover, I will be inquired of by the house of Israel, to do it for them: I will increase them with men like a flock.
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John Calvin 1540 · Public Domain Though the Prophet was discharging his own office, yet…
Though the Prophet was discharging his own office, yet he confesses that he was himself perplexed at the vision. It hence appears that God’s counsel was not always made known in everything to the Prophets, but as far as it was expedient. However, the Prophets were not seized with ecstasies like heathen soothsayers, who pretended they were carried away beyond all their senses. There was not then this fanaticism in the Prophets, so that they spoke like sounding brass, or like the ass of Balaam; but the Lord discovered to them what they taught. They were then disciples, so that they delivered faithfully to the people, as if it were from hand to hand, what was committed to them. But the knowledge with which they were endued was not inconsistent with ignorance as to some things; as when the Prophet said, Houses, and fields, and vineyards shall yet be bought, he knew that God promised the restitution of the land and of the people, nor was the vision itself an obscure enigma; but yet the reason was hid from him, and hence the perplexity of which he now speaks; for being astonished at so wonderful a thing, he had recourse to prayer, and confessed that his mind was perplexed. The wonder then of the Prophet proceeded from his ignorance; but that ignorance was not incompatible with prophetic knowledge. For as far as it was necessary, and the office of a teacher required, he no doubt understood the counsel of God; but such was the height or the depth of this mystery, that he was constrained to confess that it was a work of God which surpassed all his thoughts.
We now then perceive how these two things are consistent, — the prophetic knowledge with which Jeremiah was endued, and the ignorance which compelled him to make this exclamation. He knew with certainty what had been shewn to him in the vision, but what was the design and how the work could be done by God, seemed incomprehensible, and hence his astonishment. He therefore says that he prayed: and by this we are taught, that whenever thoughts creep into our minds, which toss us here and there, we ought to flee to prayer. For many increase their anxieties by fomenting them, while they turn themselves to all quarters, and indulge their own thoughts, and weary themselves without any benefit. Whenever, therefore, any anxiety stealthily lays hold on our minds, let us know that the remedy ought to be in due time applied, that is, to pray to God; so that he may relieve us, and not suffer us to sink into the deep, as it usually happens to all who are curious, and give loose reins to their own imaginations.
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We now see that the Prophet was greatly astonished, and yet in such a way as not to look for more than what was profitable; but he immediately prayed, that God would make him to understand what grieved his mind. His prayer follows, which, however, does not immediately discover the mind of the Prophet, for he does not shew the purpose of his prayer until he comes to the 25th verse (Jeremiah 32:25). But he seems here to refer to many things unconnected with his subject. His design must be ascertained from the conclusion of his prayer, “O Lord,” he says, “why hast thou bidden me to buy the field which is now in the hand of enemies? the Chaldeans possess it; and thou hast bidden me to throw away my money.” This was substantially his prayer.
But Jeremiah seems to wander and take long circuits when he says, “Thou hast made the heavens and the earth by thy great power and stretched-out arm; nothing is wonderful to thee; thou shewest mercy to thousand generations; thou repayest the iniquity of fathers to their children; thy name is Jehovah of hosts; thou art great in council and excellent in work; thine eyes are open,” etc. These things seem not to belong in any degree to the present subject. But the Prophet’s object, no doubt, was to restrain himself, as it were, by putting on a bridle, so that he might acquiesce in the counsel of God, though it was hid and incomprehensible to him: for if he had immediately rushed into prayer, he might, at the first burst of his feelings, have contended with God; for such is the disposition and character of man, when he suddenly addresses God, that he boils over beyond all moderation. The Prophet then, who well understood that there is no such moderation in men as to judge rightly and calmly of God’s works, set up against himself these fences, and placed, as it were, barriers around him, that he might not take more liberty than what was right. Let. us then know that these high terms in which the Prophet spoke were designed for this end, — that he might produce moderation and humility in himself, so that he might check all those roving thoughts by which men are wont to divert themselves. Let us come now to the words:
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.
John Trapp 1656 · Public Domain Jer 32:16 Now when I had delivered the evidence…
Jer 32:16 Now when I had delivered the evidence of the purchase unto Baruch the son of Neriah, I prayed unto the LORD, saying,
Ver. 16. I prayed unto the Lord, saying.] His heart began to boil with unbelief 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 perturbations. It was Job’s restraining of prayer, Eliphaz thought, that made him so far to forget himself, and to extravagant. {Job 15:4}
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 What he prayed for the matter of his prayer…
What he prayed for the matter of his prayer in the following verses will inform us; but it should seem by it that he was not without his perplexities; though he yielded an absolute obedience to God’s command, yet he prayeth for a clearer revelation of his meaning in this thing.
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 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 Ah Lord God!.... Which the Vulgate Latin version repeats…
Ah Lord God!.... Which the Vulgate Latin version repeats three times, "Ah, ah, ah", as being greatly distressed with the trouble that was coming upon his people; and, it may be, not without some doubts and temptations about their deliverance; or, at least, was pressed in his mind with the difficulties and objections started by the Jews that were with him in the court:
behold, thou hast made the heaven and the earth by thy great power and stretched out arm; with great propriety is the making of the heaven and the earth ascribed to the mighty power of God; for nothing short of almighty power could have produced such a stupendous work as the heavens, with all the host of them, sun, moon, and stars, the terraqueous globe, the earth and sea, with all that in them are; and all this produced out of nothing, by the sole command and word of God: and with great pertinency does the prophet begin his prayer with such a description of God; both to encourage and strengthen his faith in him touching the fulfilment of the above prophecy, and to stop the mouths of the Jews, who objected the impossibility of it: wherefore it follows,
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and there is nothing too hard for thee; or "hidden from thee" (z); so the Targum; which his wisdom and knowledge did not reach, or his power could not effect: or which is "too wonderful for thee" (a); there is nothing that has so much of the wonderful in it, as to be above the compass of his understanding, and out of the reach of his power, as such things be, which are beyond the power and skill of men; but there is no such thing with God, whose understanding is unsearchable, and his power irresistible; with him nothing is impossible; and who can think there is that observes that the heaven and earth are made by him?
(z) "non est absconditum a te quicquam", Pagninus; "non potest occultari tibi ulla res", Junius & Tremellius. (a) "Non mirabile est prae te ullun verbum", Schmidt; "non est ulla res abscondita a te, sive mirabile", Calvin; "non mirificabitur a te ullum verbum", Montanus.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Adam Clarke 1810 · Public Domain Verse 16. I prayed unto the Lord] And what…
Verse 16. I prayed unto the Lord] And what a prayer! What weight of matter, sublimity of expression, profound veneration, just conception, Divine unction, powerful pleading, and strength of faith! Historical, without flatness; condensed, without obscurity; confessing the greatest of crimes against the most righteous of Beings, without despairing of his mercy, or presuming on his goodness: a confession that, in fact, acknowledges that God's justice should smite and destroy, had not his infinite goodness said, I will pardon and spare.
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 32:16-22. 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.
Lange's Commentary on the Holy Scriptures 1864 · Public Domain 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 Jeremiah, not comprehending how God's threat of destroying Judah…
Jeremiah, not comprehending how God's threat of destroying Judah could be reconciled with God's commanding him to purchase land in it as if in a free country, has recourse to his grand remedy against perplexities, prayer.
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 JEREMIAH’S PRAYER FOR FULLER REVELATION, Jer_32:16-23.
JEREMIAH’S PRAYER FOR FULLER REVELATION, Jer_32:16-23.
16. The transaction was in itself very simple and intelligible, and the reason for it is plainly set forth. But what was predicted for the future seemed so utterly improbable that Jeremiah, for himself and for the people, makes appeal to God in a prayer which gathers up into itself the essence of Hebrew theology and history. The grand and glorious background of this prayer — changeless and stainless as the very heavens themselves — is God in his eternity, infinity, omnipotence, and righteousness; against which is placed his good providence over Israel, and her sin and punishment. And in view of the determination to give over the city and land to their enemies he seems to plead the difficulty of the command to buy the land.
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 16. I prayed unto the Lord] Jeremiah still felt…
16. I prayed unto the Lord] Jeremiah still felt a difficulty in reconciling the obvious import of the transaction which he had just carried out at the Lord’s command with that overthrow which at the command of the same Lord he had so frequently announced to the guilty city. This difficulty he expresses in Jer_32:24 f. which (against Du.), unlike the earlier portion of the invocation, are in all probability genuine. Jer_32:17-23 (see introd. notes) (a) are to a large extent made up of expressions found elsewhere in this Book and in Deut., (b) bear a marked resemblance to Neh_9:5-38, and (c) in their elaboration are quite out of proportion to the brevity of the prayer that succeeds them. The passage, however, is in itself a fine composition, setting forth in order Jehovah’s attributes in general (Jer_32:17-19), His dealings with His people in particular (Jer_32:20-22), and Israel’s sinfulness and its penalty (Jer_32:23).
16–27. See introd. summary to the section.
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 (16) I prayed unto the Lord.—The prophet, it is…
(16) I prayed unto the Lord.—The prophet, it is obvious, records his own prayer. Nowhere, perhaps—the prayer of Ezra (Ezr_9:5-15), of Hezekiah (Isa_37:16-20), of Daniel (Dan_9:4-19), being the nearest parallels—do the writings of the Old Testament present us with so striking an example of the manner in which a devout Israelite poured out his heart to God, dwelling on the greatness of His attributes—praying for himself, interceding for 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 Vers. 16-25. Jeremiah obeys the Divine command, but is…
Vers. 16-25. Jeremiah obeys the Divine command, but is so besieged by misgivings that he applies for a further revelation of God"s purposes.
Vers. 16-25. The prayer of a perplexed soul.
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I THE GENERAL CHARACTER OF THE PRAYER. Jeremiah is sorely perplexed by God"s command to him to buy a field when the Jews are about to be driven from the land and he is a prisoner at Jerusalem. He does not permit his perplexity to paralyze his obedience. But after he has done the thing commanded by God he naturally and rightly seeks an explanation of the strange Divine commission. It is right that we should bring our doubts and difficulties to God. Though we should not allow them to hinder our performance of duty, we cannot help feeling them, and if we have true confidence in God we shall frankly confess them to him. We often trouble ourselves sorely, without ground, because we keep our doubts to ourselves, and try to solve them in the twilight of our own confused thinking, when, if we had more faith or more courage, we should bring them to God to seek such a solution as may be vouchsafed to us in the light of his presence. The character of Jeremiah"s prayer and the way in which he thus seeks relief from God are deeply significant. He does not begin by asking the meaning of the command that perplexes him. Most of his prayer contains no reference to this. It is devoted to a contemplation of God, of his nature, his grace, and the justice of his severe actions. Thus he prepares his own soul for a right view of God"s dealings with him. It would be well if our prayers contained more of this contemplation of God. Let us understand that the deepest prayer is not petition, but communion. It is more important that we should he brought near to God and realize rightly his presence and nature than that we should ask certain definite things of him. Therefore that part of prayer which in words may consist of invocation and adoration, should not be treated as a mere introductory formula, such as that with which we address a person of title. It is neither a mere call like that of the priests of Baal to obtain a hearing, (1Ki_18:26) nor only an expression of praise and thankfulness as a fitting introduction to a request for further favours. It should be felt to be the most precious element in prayer, the means by which our souls are lifted into fellowship with heaven. If it secures this result, the chief end of our prayer is attained. Then, if ever, our difficulties will vanish and our wants be satisfied, even if there be no change in God"s actions towards us.
II THE LEADING DETAILS OF THE PRAYER.
1. A contemplation of the greatness of God (ver. 17). This is realized by a consideration of the stupendous works of God in nature. Thence we learn
(1) that as God accomplishes such great works as are manifested in creation, no difficulty or failure can arise from his inability to bring about the very best condition of affairs; and yet
(2) that surrounding such great works there must be ineffable mysteries, so that we may be perplexed by much that comes from so wonderful a being as God.
2. A contemplation of the goodness and wisdom of God (vers. 18, 19). God is kind to multitudes, and yet necessarily searching in his justice. Therefore it is apparent that be will require no unreasonable sacrifice and no useless exertion. His commands may appear arbitrary and capricious. But his character teaches us to trust that the strangest of them are governed by his mercy, justice, and wisdom.
3. A contemplation of the providential action of God (vers. 20-22). A review of providence should confirm our faith even under the strangest trials. God had delivered Israel in the past, fulfilled his promises in the face of apparently insuperable difficulties, and given them a rich inheritance. Was there not good ground to trust him after that?
4. A contemplation of the justice of God"s severest actions (vers. 23, 24). From this we see that the calamities of judgment are deserved. That fact should increase our faith in God, though by itself it may make hope more difficult, as it did in the ease of Jeremiah.
5. A confession of perplexity at God s command (ver. 25). This is not made till after the contemplation of the character and works of God. The contemplation has not destroyed the difficulty, but it has prepared the prophet to receive an explanation. Thus it is well that we should confess our doubts distinctly to God and ask for light, and if we do this after prayer and spiritual communion with God, we may hope that light will open upon us as it did upon Jeremiah.
Vers. 16-25. The prayer of Jeremiah.
I CLEAR AND UNMISTAKABLE DUTIES SHOULD BE FULFILLED ERE MEN ENTER UPON DIVINE EXERCISES. The deed had already been executed.
II CIRCUMSTANCES OF TRIAL AND PERPLEXITY SHOULD LEAD MEN TO THE THRONE OF GRACE.
III THE KNOWN CHARACTER AND PAST ACTION OF GOD SHOULD INFLUENCE MEN"S JUDGMENTS OF PRESENT EXPERIENCES AND STRENGTHEN THEIR FAITH. It is good to rehearse these even in private devotions.
IV SINS SHOULD BE FREELY AND HONESTLY CONFESSED.
V ONE SAINT MAY INTERCEDE FOR MANY SINNERS.
VI THE PRAYER OF FAITH IS ANSWERED. (Vers. 26-44,) M.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain 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 General Information:
General Information:
Jeremiah continues speaking. He begins a long prayer, a lament with a long introduction of praise.
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the receipt of purchase
This means the sealed scroll and the unsealed scroll.
Woe, Lord Yahweh! Look!
The word "woe" here indicates that in this prayer Jeremiah is sad, complaining or lamenting. The word "look" here indicates that the next words are an introduction or background for the most important part of the prayer. (See: Background Information)
by your great strength and with your raised arm
The phrase "raised arm" is a metonym for the strength of the arm, so the words "your great strength" and "your raised arm" form a doublet. AT: "by your great power" (See: Metonymy and Doublet)
You show covenant faithfulness to thousands
The abstract noun "faithfulness" can be stated as "faithful" or "faithfully." AT: "You are faithful to your covenant towards thousands" or "You keep your promise and faithfully love thousands" (See: Abstract Nouns)
pour the guilt of men into the laps of their children after them
The word "guilt" is a metonym for Yahweh punishing people because they are guilty of doing evil things. Yahweh punishing people is spoken of as if he were pouring a large container full of liquid or small objects into people's laps as they sit. AT: "you punish children for the sins of their parents" (See: Metonymy and Metaphor)
translationWords
pray
Lord Yahweh
heaven
earth
covenant faithfulness
guilt
children
might
name
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 32:16-25 This prayer of Jeremiah differed from his previous…
32:16-25 This prayer of Jeremiah differed from his previous prayers, which expressed strong emotions of anguish and despair and even sharp criticism of the Lord’s treatment of the people of Judah. This prayer was calm, affirming, and worshipful.
32:16 Jeremiah prayed in response to his purchase of land.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.