Bible Commentaries
Jeremiah 32

Verses 1-5

Jer 32:1-5

Jeremiah 32:1-5

The word that came to Jeremiah from Jehovah in the tenth year of Zedekiah king of Judah, which was the eighteenth year of Nebuchadrezzar. Now at that time the king of Babylon’s army was besieging Jerusalem; and Jeremiah the prophet was shut up in the court of the guard, which was in the king of Judah’s house. For Zedekiah king of Judah had shut him up, saying, Wherefore dost thou prophesy, and say, Thus saith Jehovah, Behold, I will give this city into the hand of the king of Babylon, and he shall take it; and Zedekiah king of Judah shall not escape out of the hand of the Chaldeans, but shall surely be delivered into the hand of the king of Babylon, and shall speak with him mouth to mouth, and his eyes shall behold his eyes; and he shall bring Zedekiah to Babylon, and there shall he be until I visit him, saith Jehovah: though ye fight with the Chaldeans, ye shall not prosper?

Was besieging Jerusalem...

(Jeremiah 32:2). The journey of Jeremiah to purchase that field in Anathoth did not take place during the brief lifting of the siege in the preceding year, but after the siege had been renewed.

Wherefore dost thou prophesy...

(Jeremiah 32:3). Zedekiah here repeated the prophecies of Jeremiah for which he had retaliated by casting the prophet into prison. It seems incredible that he would still have disbelieved Jeremiah after all the fulfillments of Jeremiah’s prophecies which had taken place and were still taking place before his very eyes.

There shall he be until I visit him...

(Jeremiah 32:5) God’s visiting a person sometimes signified his coming to bless the individual; but here it does not seem to indicate any such thing. Zedekiah’s fate was much worse than that which usually befell defeated ancient kings. They slaughtered his sons before his eyes, and then put his eyes out, and carried him to Babylon where he died (2 Kings 25:7).

Harrison noted that this incident and others recorded here through Jeremiah 44 all happened during the kingship of Zedekiah.

CONFIDENCE IN RESTORATION

Jeremiah 32:1 to Jeremiah 33:26

In chapter 32 God directs Jeremiah to demonstrate to his contemporaries in a most tangible way that the nation did have a future. Even though the Babylonian enemy was at the gates of Jerusalem God commanded Jeremiah to purchase a field. Jeremiah, quite perplexed, inquired as to the significance of this act. Why would God have him purchase a field when for years the word of the Lord had been that Judah would be overthrown? God explained to His prophet that there would be a national restoration to the land. Then, as if to settle the matter once and for all, God gave to Jeremiah a lengthy promise concerning the glorious future of Israel.

The Present Plight Jeremiah 32:1-5

To set the stage for the dramatic action recorded in chapter 32 the author first spells out in detail the plight of the nation and the plight of Jeremiah. The time and circumstances of this particular narrative are particularly important and should be noted carefully.

1. The present plight of the nation (Jeremiah 32:1-2 a)

Late in the ninth year of the reign of king Zedekiah (January 588 B.C.) the Babylonian army began the siege of Jerusalem (Jeremiah 52:4; 2 Kings 25:1 f.). According to the Jewish system of counting, the tenth year of Zedekiah would have begun in March/April of 588 B.C. In the summer of 588 the Babylonians were forced temporarily to lift the siege of Jerusalem. An Egyptian army was attacking from the south and Nebuchadnezzar felt that he must deal with that threat before effecting the capture of Jerusalem (Jeremiah 37:3-5). Shortly the Babylonian army returned just as Jeremiah had said it would (Jeremiah 37:8).

The chronological problem arises as to whether the events in chapter 32 should be assigned to phase one of the siege (before the lull in the summer of 588 B.C.) or to phase two (after the lull). Most commentators opt for the latter placement. For a discussion of the problem and presentation of an alternative view see the special note at the end of the present chapter. Though the precise placement of this material within the period of the siege operations must be left an open question this much is certain: At the time Jeremiah performed his symbolic act of purchasing a field the situation in Jerusalem was desperate and the prospects of deliverance nil. Many Judeans were now at long last able to interpret the handwriting on the wall. The overthrow of Jerusalem was certain to all those who were not completely blind. Jerusalem’s doom was sealed.

2. The present plight of the prophet (Jeremiah 32:2b-5)

At the time Jeremiah was commanded to purchase the field of his cousin he was confined in the court of the guard. Chapter 37 tells how Jeremiah was arrested and eventually put in the court of the guard for trying to leave Jerusalem during the lull in the siege. Most commentators view this as proof conclusive that chapter 32 chronologically follows chapter 37. It should be noted, however, that in chapter 32 Jeremiah is arrested because of his preaching not because of alleged treason as in chapter 37. This would suggest that Jeremiah was imprisoned more than once in the court of the guard during the siege of Jerusalem. Regardless of the chronological reconstruction of these events, the present chapter records one of the most remarkable examples of personal faith found in the Bible.

Verses 6-15

Jer 32:6-15

Jeremiah 32:6-15

And Jeremiah said, The word of Jehovah came unto me, saying, Behold, Hanamel the son of Shallum thine uncle shall come unto thee, saying, Buy thee my field that is in Anathoth; for the right of redemption is thine to buy it. So Hanamel mine uncle’s son came to me in the court of the guard according to the word of Jehovah, and said unto me, Buy my field, I pray thee, that is in Anathoth, which is in the land of Benjamin; for the right of inheritance is thine, and the redemption is thine; buy it for thyself. Then I knew that this was the word of Jehovah. And I bought the field that was in Anathoth of Hanamel mine uncle’s son, and weighed him the money, even seventeen shekels of silver. And I subscribed the deed, and sealed it, and called witnesses, and weighed him the money in the balances. So I took the deed of the purchase, both that which was sealed, [according to] the law and custom, and that which was open: and I delivered the deed of the purchase unto Baruch the son of Neriah, the son of Mahseiah, in the presence of Hanamel mine uncle’s [son], and in the presence of the witnesses that subscribed the deed of the purchase, before all the Jews that sat in the court of the guard. And I charged Baruch before them, saying, Thus saith Jehovah of hosts, the God of Israel: 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 continue many days. For thus saith Jehovah of hosts, the God of Israel: Houses and fields and vineyards shall yet again be bought in this land.

Then I knew that this was the word of the Jehovah...

(Jeremiah 32:8). This does not mean that Jeremiah had doubted the word of Jehovah, but that now he had proof of it.

The right of inheritance...

(Jeremiah 32:8). This indicates that the Pentateuch was well known among the Jews of this period, and that many of its provisions were still being observed. The Book of Ruth tells of the marriage of Ruth the Moabitess, along with the redemption of a piece of land that had belonged to Ruth’s husband. Leviticus 25:25 records the Mosaic law that was involved in such purchases.

Baruch...

(Jeremiah 32:12). This is the first mention of Baruch in Jeremiah. This man was the amanuensis of Jeremiah and was the scribe who actually wrote a great deal of the book, under the strict direction of Jeremiah.

According to law and custom...

(Jeremiah 32:11). This record of a purchase in Anathoth provides a valuable example of the legal phases of land purchase in those times. It is of interest that the placement of a copy of the original purchase agreement in an earthen vessel and the sealing of it was exactly the procedure that resulted in the preservation of the Dead Sea Scrolls.

Seventeen shekels of silver...

(Jeremiah 32:9). Jamieson and other writers have marveled that the price was so small. Some have supposed that the shekels might have been gold instead of silver, but there is no excuse for changing the text. Despite the fact of the question’s being of little importance, it should be noted that: (1) the field could have been small; (2) the year of Jubilee might have been near at hand, which, of course, would have drastically reduced the value; (3) its already being in possession of the Babylonians would have reduced the price; and (4) although the amount (17 shekels of silver) was calculated by Jamieson as about two pounds sterling (about $10.00) at the time of his estimate, that sum might not have been as insignificant as it seems. David paid only fifty shekels of silver for the threshing floor of Araunah, along with the oxen and implements that went with it; and long afterward thirty shekels purchased the potter’s field with Judas’ price for betraying the Lord.

We have no patience at all with commentators who suggest that this prayer has been expanded with additions by "editors." Ridiculous! This is one of the greatest prayers ever uttered; and there is a tact and delicacy about it that are commendable beyond words!

Jeremiah simply could not understand why, under the circumstances, God had ordered him to buy the field. Therefore, he went to his knees and laid the whole problem before the Lord. Inherent in such an action was the silent pleading for God to explain to the prophet that which was utterly beyond his understanding. God answered him in detail. Jeremiah knew that God would understand, and he did not even frame his perplexity and his appeal in any formal petition.

Henderson’s summary of this prayer is as follows: "After expatiating on the Divine goodness to the Hebrew people, and contrasting therewith their ungrateful returns, he argues from the desperate condition of the circumstances, as attacked by the Chaldeans, the improbability of his ever coming to any enjoyment of his property."

And yet, Jeremiah did not press, by even so much as a single word, what some would have called a gross injustice to himself. Think of it. Jeremiah knew that the captivity would last seventy years, that the city would be destroyed, along with the temple, and leveled with the ground, and that there appeared to be no way whatsoever by which the commanded purchase could ever benefit him. The subtle trust of Jeremiah in Jehovah, as exhibited in this prayer, is truly a marvel.

The Purchase of a Field Jeremiah 32:6-15

In those dark days when the national catastrophe was taking shape, the word of the Lord came unto Jeremiah. God revealed to him that a relative, Hanamel, would come to visit him in the court of the guard requesting that he exercise his right and duty as near kinsman to purchase a field in Anathoth. That Hanamel was a cousin to Jeremiah is made clear in Jeremiah 32:8-9. The words “your uncle” refer to Shallum in Jeremiah 32:7. In Jeremiah 32:12 the word “son of” seems to have dropped out of the text, no doubt accidentally omitted by a copyist. The Septuagint, Peshitta and several Hebrew manuscripts support the reading “son of” in Jeremiah 32:12. The hypothesis that the Hanamel in Jeremiah 32:12 is a different individual from the one mentioned in the earlier verses is most unlikely.

The law of land-tenure in ancient Israel provided that an estate remain within a family (Leviticus 25:25). If a piece of property had to be sold, the nearest of kin had the duty and right to purchase it. The procedure that was followed in such cases is clearly outlined in the fourth chapter of Ruth. The tribe of Levi did not receive a tribal inheritance following the conquest, the priests were allotted thirteen cities (Joshua 21:19) and the Levites forty-eight (Joshua 21:41; Numbers 35:2-9). Hence, the priests would have owned property which could be sold only to fellow members of the tribe of Levi (Leviticus 25:32-34).

Hanamel made his appearance at the court of the guard just as God had revealed. One can only conjecture as to why Hanamel wished to dispose of his property. He may have needed to convert his real estate into silver to pay off debts. On the other hand he may have desired to leave the area because of the Chaldean threat. Jeremiah being the nearest kinsman had first opportunity to purchase the property. Hanamel either had no children or else they were too young to assume ownership of the property.

A business transaction was conducted there in the court of the guard. With careful attention to all legal details, the sale was concluded and the deed executed in the customary manner. The purchase price was mutually agreed upon and the pieces of silver—seventeen shekels—were carefully weighed. ‘The price appears to be very low and several explanations of this fact have been proposed. Perhaps the field was small to start with. It is not at all unlikely that a real estate panic had been created by the recent Babylonian incursions. Furthermore, in ancient Israel the price of any property diminished as the year of Jubilee, every fiftieth year, drew near for in that year all real estate reverted back to the original owners.

The business transaction conducted by Hanamel and Jeremiah has been illuminated by numerous finds in the ancient Near East.

(a) Jeremiah wrote in the book (Jeremiah 32:10). The word translated “book” (Hebrew sepher) can refer to any size document. Here the book is either the bill of sale or the deed or both. Jeremiah set forth in this business document all the particulars of the transaction.

(b) In accordance with ancient legal procedure a duplicate copy of the contract was made. The Babylonians would encase their legal contracts in a clay envelope upon which a copy of the document was recorded. The outer clay envelope was open for examination at any time; the inner clay tablet was consulted if any disagreement arose and it was suspected that the contract had been tampered with. In such a case the clay envelope was broken in the presence of witnesses to see if the “sealed” or hidden text agreed with that recorded on the envelope. The reference to the “sealed” and the “open” purchase agreement in Jeremiah 32:11; Jeremiah 32:14 is to the inner tablet and the outer envelope.

(c) Witnesses were summoned (Jeremiah 32:10). They apparently read and then signed the contract (Jeremiah 32:12).

(d) The silver was weighed out in the balance (Jeremiah 32:10).

(e) The two copies of the contract were given to Baruch to be put into an earthen jar which served as sort of a filing cabinet. Such jars have been excavated. This is the first reference to Baruch in the Book of Jeremiah although chronologically his first appearance is recorded in chapter 36.

Verses 16-25

Jer 32:16-25

Jeremiah 32:16-25

Now when I had delivered the evidence of the purchase unto Baruch the son of Neriah, 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 is nothing too hard for thee: Thou shewest lovingkindness unto thousands, and recompensest the iniquity of the fathers into the bosom of their children after them: the Great, the Mighty God, the LORD of hosts, is his name, Great in counsel, and mighty in work: for thine eyes are open upon all the ways of the sons of men: to give every one according to his ways, and according to the fruit of his doings: Which hast set signs and wonders in the land of Egypt, even unto this day, and in Israel, and among other men; and hast 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 hand, and 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 and honey; And they came in, and possessed it; but they obeyed not thy voice, neither walked in thy law; they have done nothing of all that thou commandedst them to do: therefore thou hast caused all this evil to come upon them: Behold the mounts, 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 the sword, and of the famine, and of the pestilence: and what thou hast spoken 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 the city is given into the hand of the Chaldeans.

We have no patience at all with commentators who suggest that this prayer has been expanded with additions by "editors." Ridiculous! This is one of the greatest prayers ever uttered; and there is a tact and delicacy about it that are commendable beyond words!

Jeremiah simply could not understand why, under the circumstances, God had ordered him to buy the field. Therefore, he went to his knees and laid the whole problem before the Lord. Inherent in such an action was the silent pleading for God to explain to the prophet that which was utterly beyond his understanding. God answered him in detail. Jeremiah knew that God would understand, and he did not even frame his perplexity and his appeal in any formal petition.

Henderson’s summary of this prayer is as follows:

"After expatiating on the Divine goodness to the Hebrew people, and contrasting therewith their ungrateful returns, he argues from the desperate condition of the circumstances, as attacked by the Chaldeans, the improbability of his ever coming to any enjoyment of his property."

And yet, Jeremiah did not press, by even so much as a single word, what some would have called a gross injustice to himself. Think of it. Jeremiah knew that the captivity would last seventy years, that the city would be destroyed, along with the temple, and leveled with the ground, and that there appeared to be no way whatsoever by which the commanded purchase could ever benefit him. The subtle trust of Jeremiah in Jehovah, as exhibited in this prayer, is truly a marvel.

The Prayer for Further Explanation Jeremiah 32:16-25

Even though Jeremiah had faithfully executed the command of God to purchase the field in Anathoth, even though he had publicly indicated the symbolic import of the transaction, he still was unable to comprehend the implications of what he had done. In times past Jeremiah had agonized in prayer over the incomprehensible judgments of God; now it is the gracious promise of God which he cannot fathom. A prediction that property would again be bought and sold in the land seemed to him utterly incongruous with the present circumstances and completely opposed to the messages he has so often repeated.

The prayer of Jeremiah for enlightenment surely must take its place alongside the truly outstanding prayers of Scripture. Cawley has proposed an appealing two-fold analysis of this prayer. In the first part of the prayer the prophet dwells on the God of the people (Jeremiah 32:17-22), and in the second part, on the people of God (23–25). That Jeremiah is here pouring out his heart before God is indicated by the opening words of the prayer, “Ah Lord God!” The Hebrew particle “ah” expresses the most intense emotions; it is usually a cry of anguish. The prophet passes immediately to the praise of his God. In this part of his prayer Jeremiah depicts God as (1) the God of creation. As such He is omnipotent; nothing is too difficult for Him (Jeremiah 32:17). (2) He is the God of justice dispensing grace to thousands who turn to him and punishment to those who follow after iniquity (Jeremiah 32:18). According to Rashi, God “recompenses the iniquity of the father unto the bosom of their children” when the children follow the footsteps of their fathers. (3) He is God of wisdom. As such he is omniscient (Jeremiah 32:19). Unlike human counselors, God has the power to execute the plans of His counsel. (4) He is God of all the earth whose wonders had been performed in Egypt as well as Israel and whose fame is universal (Jeremiah 32:20). The phrase “even unto this day” in reference to the miracles in Egypt probably means “which are remembered unto this day” and not “which continue to this day.’ (5) He is the God of history who brought forth His people from the bondage of Egypt and gave to them the Land of Promise (Jeremiah 32:21-22). This ascription of praise to God is instructive for the prayer life of the Christian. One should remember in prayer to praise God for His work in creation and salvation, for His grace, His counsel, His signs and wonders, and His great acts of deliverance.

Jeremiah’s prayer moves from praise to confession in Jeremiah 32:23. The prophet admits the gross ingratitude of the fathers who, having been blessed with possession of Canaan, refused to hearken to the Law of God. He acknowledges the justice of the present situation in which Jerusalem finds itself. He then describes that situation: siege mounds have been erected which will shortly enable the enemy to ascend the walls and enter the city. Sword, famine and pestilence have combined to smite the beleaguered defenders. Jeremiah 32:24 is narration and narration is part of Biblical prayer. The petitioner tells God something that God already knows. The closing words of Jeremiah 32:24 are instructive: “You see it.” Jeremiah is not telling God something that He does not already know. Why then the narration? It is as though Jeremiah is presenting his case before a judge. All pertinent facts in the case must “go into the record” so to speak. Furthermore, the narration element in prayer often helps one to think through more carefully a situation—to analyze it and crystallize his thinking about it. Prayer-narration may help one sharpen his focus and present a petition which is more apropos for the circumstances and more in harmony with the will of God.

The narrative portion of the prayer continues in Jeremiah 32:25. “In spite of the fact that this city is about to be taken by the Chaldeans You, O Lord, have told me to purchase a field.” This is narration; but it is also implied petition. It is interesting that in this prayer there is no direct petition. Jeremiah does not ask for anything. But the manner in which he composed the narrative portion of the prayer raised a problem and offered an implied petition. The problem is apparent inconsistency between the impending fall of the city which is taking place by divine decree and the command to purchase a field. The implied petition is “Lord, how do I reconcile these two seemingly discordant facts? Will You enlighten my mind; will You solve the problem?”

Verses 26-35

Jer 32:26-35

Jeremiah 32:26-35

Then came the word of Jehovah unto Jeremiah, saying, Behold, I am Jehovah, the God of all flesh: is there anything too hard for me? Therefore thus saith Jehovah: Behold, I will give this city into the hand of the Chaldeans, and into the hand of Nebuchadrezzar king of Babylon, and he shall take it: and the Chaldeans, that fight against this city, shall come and set this city on fire, and burn it, with the houses, upon whose roofs they have offered incense unto Baal, and poured out drink-offerings unto other gods, to provoke me to anger. For the children of Israel and the children of Judah have done only that which was evil in my sight from their youth; for the children of Israel have only provoked me to anger with the work of their hands, saith Jehovah. For this city hath been to me a provocation of mine anger and of my wrath from the day that they built it even unto this day; that I should remove it from before my face, 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. And they have turned unto me the back, and not the face: and though I taught them, rising up early and teaching them, yet they have not hearkened to receive instruction. But they set their abominations in the house which is called by my name, to defile it. And they built the high places of Baal, which are in the valley of the son of Hinnom, to cause their sons and their daughters to pass through [the fire] unto Molech; which I commanded them not, neither came it into my mind, that they should do this abomination, to cause Judah to sin.

The purpose of God’s answer in this first segment of it is that of announcing his justice in the punishment coming upon Israel. Here is a shameful catalogue of their, abominations. Several things here are of particular interest.

Jerusalem a provocation to God since the day they built it...

(Jeremiah 32:31). Ever diligent to find inaccuracies in the Bible, some commentators point out that the Jews did not actually build Jerusalem; David captured it. Yes, yes; but Solomon was the first king to pour vast riches into the rebuilding of the city, and that alone entitles it to be said that they built it; and from that very reign began the long road to total idolatry for Israel. Solomon’s seven hundred wives all wanted temples built to their pagan gods; and Solomon accommodated them. Thus the words are strictly true as they stand in the sacred text; and there is no need to say that, The prophet means ’from the earliest times.’ Again, we would like to protest the affinity which scholars have for telling us what the prophet meant, instead of what the prophet said! This is sometimes necessary, but the habit easily spills over into situations where it is not necessary at all.

The high places of Baal, which are in the valley of the son of Hinnom...

(Jeremiah 32:5). Note the close connection here between the high places of Baal and the horrible human sacrifices to Molech in the valley of the son of Hinnom. Baal worship is sometimes explained as being a lot more innocent than it actually was.

Which I commanded them not...

(Jeremiah 32:35). Today, there are some very aggressive and strident voices proclaiming that what God has not forbidden by specific commandment is allowable, in such matters as the appointment of women deacons and in the use of mechanical instruments of music in God’s worship; but a passage like this indicates that things which God has not commanded are simply not allowable under any circumstances as elements of God’s worship.

The Plan of God Jeremiah 32:26-44

Jeremiah not only prayed; he also listened. Prayer is dialogue. Too often a Christian prays but does not tarry in meditation to listen to the still, small voice speaking to the heart and mind. Jeremiah requested; God answered. After a brief but important introductory word (Jeremiah 32:27) God makes announcements regarding the present (Jeremiah 32:28-35) and future (Jeremiah 32:36-41) circumstances of His people. These announcements are followed by assurance that God is true to His Word.

1. A basic proposition (Jeremiah 32:27)

The reply to the prayer of Jeremiah fittingly begins with a declaration. The Lord declares Himself God, Elohim, the strong, the mighty, the God of creation and therefore the Ruler over all flesh. The contrast here between God and flesh is obvious—the exalted and powerful over against the lowly and weak. He is God of all flesh. What to mankind are baffling and perplexing problems find their solutions in Him. The purpose and plans of God can be thwarted neither by the most bitter attacks of His enemies nor the unbelief, misgivings or misunderstandings of His friends. He will not allow His actions to be circumscribed by the limits of human comprehension. He is God. Jeremiah needed to be reminded of that fact and so does every perplexed child of God today.

The declaration that the Lord is God is followed by a question: “IS there anything too hard for Me?" The same question is asked When Sarah laughed at the promise of a son in her old age (Genesis 18:14). At the beginning of his prayer the prophet had affirmed that nothing was too hard for God (Jeremiah 32:17). But Jeremiah did not fully understand the implications of his own convictions. Had he fully comprehended the omnipotence of God he would not have seen any difficulty in the promise that God would resurrect Judah and Jerusalem from the grave of desolation. How easy it is to utter great truths without fully understanding their import. So God asks Jeremiah a question in order to make him think. It is as if God were saying, “Jeremiah, you have the right convictions; but why have you not made the right deductions. If, as you say, nothing is too hard for Me, then trust Me that I can and will do all that I have promised to do.” In Jeremiah 32:28-41 God makes two announcements regarding the immediate and ultimate fate of Judah and Jerusalem. Both announcements are introduced by “therefore” (Jeremiah 32:28; Jeremiah 32:36) which connects them logically with the basic proposition of Jeremiah 32:27. Since nothing is impossible to the Lord, therefore He destroys Jerusalem (Jeremiah 32:28-35) and restores it (Jeremiah 32:36-41). Because he is God—Almighty and Sovereign—both destruction and restoration are within His power.

2. God’s plan for the present (Jeremiah 32:28-35)

The answer of God for Jeremiah continues with a reaffirmation of the fact that Jerusalem would fall to the Chaldeans (Jeremiah 32:28-29) and a summation of the reasons why this calamity must take place (Jeremiah 32:30-35).

Throughout his ministry Jeremiah had been preaching that the enemy from the north, the Chaldeans, would destroy Jerusalem. God now assures Jeremiah that these threats had not been negated by the promise of a new day for Judah. God would indeed give Jerusalem into the hands of Nebuchadnezzar (Jeremiah 32:28) and the Chaldeans would put the torch to the city (Jeremiah 32:29). The blinded Jews thought it impossible that the chosen place of the sanctuary could be destroyed (Jeremiah 7:4; Jeremiah 21:13). They did not stop to think that with the Lord nothing was impossible. But it is not the might of the enemy which will gain the victory; God would deliver the city into the hands of Nebuchadnezzar. Thus even though the people could not comprehend or accept what God was about to do, nonetheless God would still fulfill His word.

Following the reaffirmation of His intent to destroy Jerusalem, God discusses the reasons for His decision. The basic cause of the calamity was idolatry. From the very beginning of the nation, the people had provoked God with their idolatry (Jeremiah 32:30). What was true of the nation as a whole was also true of Jerusalem—one continuous record of idolatrous practice from the day the city was built. The Israelites did not build Jerusalem; but when David captured the city from the Jebusites alterations and additions were made. The Hebrew verb used here (banah) is frequently used in the sense of “enlarging and repairing.” Because of its sin Jerusalem must be removed out of the sight of God (Jeremiah 32:31). Idolatry permeated every strata of society including the professional priests and prophets (Jeremiah 32:32). Time and again God tried to teach them, instruct them, discipline them but to no avail (Jeremiah 32:33). The last vestige of allegiance to God disappeared when they erected abominable images in the Temple (Jeremiah 32:34). Yahweh thereby became just another god and His Temple just one among many shrines. The climax of the apostasy came with the erection of high places in the valley of Hinnom and the institution of the rites of child sacrifice (Jeremiah 32:35). Could such sin be ignored? Surely Jerusalem must fall!

Verses 36-44

Jer 32:36-44

Jeremiah 32:36-44

And now therefore thus saith Jehovah, the God of Israel, concerning this city, whereof ye say, It is given into the hand of the king of Babylon by the sword, and by the famine, and by the pestilence: Behold, I will gather them out of all the countries, whither I have driven them in mine anger, and in my wrath, and in great indignation; and I will bring them again unto this place, and I will cause them to dwell safely: and they shall be my people, and I will be their God: and I will give them one heart and one way, that they may fear me for ever, for the good of them, and of their children after them: and I will make an everlasting covenant with them, that I will not turn away from following them, to do them good; and I will put my fear in their hearts, that they may not depart from me. Yea, I will rejoice over them to do them good, and I will plant them in this land assuredly with my whole heart and with my whole soul. For thus saith Jehovah: Like as I have brought all this great evil upon this people, so will I bring upon them all the good that I have promised them. And fields shall be bought in this land, whereof ye say, It is desolate, without man or beast; it is given into the hand of the Chaldeans. Men shall buy fields for money, and subscribe the deeds, and seal them, and call witnesses, in the land of Benjamin, and in the places about Jerusalem, and in the cities of Judah, and in the cities of the hill-country, and in the cities of the lowland, and in the cities of the South: for I will cause their captivity to return, saith Jehovah.

These are glorious promises; but, alas, it appears that Israel never did learn the secret of Jeremiah 18:7-10, in which the prophet revealed that all of God’s promises, whether of evil, or of good, were subject, absolutely, to the condition of whether or not Israel would truly turn to the Lord and worship him. Most of the wonderful things God promised here never occurred at all.

As outlined in the Book of Micah, the priesthood promptly corrupted the worship in the second temple, provoking even the cancellation of the covenant of Levi; and God even cursed their blessings and expressed the desire that the temple would be closed (See Malachi 2:1-9).

Furthermore, as time went on, in those long centuries before Christ was born, the whole Jewish nation fell into apostasy again, resulting in their judicial hardening, along with the hardened nations of the Gentiles; and, according to Paul, the Jews became as reprobate as the Gentiles themselves. The name of God was blasphemed among the Gentiles because of the shameful conduct of the Jews (Romans 2:24). Their temple with its operators, the three false shepherds of Zechariah 11:8, namely the Pharisees, the Sadducees, and the Herodians was denominated as a "den of thieves and robbers" by the Christ himself; and the grand climax of Jewish wickedness came when they rejected the Messiah himself and manipulated his crucifixion by suborned testimony, political intimidation, and mob violence.

Therefore, history has recorded no fulfillment whatever of the prosperity of the post-exilic captives from Babylon. They deserved no prosperity, and they received none.

It is a shame that some commentators simply cannot get it out of their minds that God’s promises to Israel were in some mysterious manner irrevocable and eternal. One may only wonder if they ever read Jeremiah 18:7-10, Note this from Feinberg. He identified the new covenant as a renewal of the old covenant, writing that, "The covenant bond between God and his people will be renewed, and they will walk in righteousness ... The covenant will never again be broken; the promise of restoration (Jeremiah 32:41) is just as certain as the prediction of punishments."

Of course, that is what should have happened; but it didn’t!

God’s punishment of Israel for the rejection of Christ was executed within a generation after the event. The nation was brutally destroyed by Vespasian and Titus in A.D. 70; 1,100,000 people were executed, and Josephus even gives the names of the towns and villages supplying the totals for that incredible destruction; thirty thousand young men were crucified upon crosses adorning the walls of Jerusalem; their temple was destroyed never to be rebuilt, the whole Mosaic system of daily sacrifices, along with the institution of the priesthood and the high priest disappeared forever.

But what about that "covenant" mentioned in Jeremiah 32:40? As Cheyne said, "It is the New Covenant of Jeremiah 31 ." Payne Smith, Albert Barnes, and many others concur in this identification of the covenant here as "The New Covenant of Jeremiah 31 ." In truth, the very fact of its being called an "everlasting covenant," along with the declaration that it shall never be broken, either on the part of God or on the part of his people, identifies it as the New Covenant; because that first covenant was indeed violated, not by God, but by his people. The notion that Racial Israel would never break the covenant (the old one) again is foreign to everything in the entire Bible. The prophecy here (in Jeremiah 32:40) that God’s people will not again break his covenant has been fulfilled by the continuity of the Christian faith upon earth; and, "In these two conditions, that neither God nor his people shall break the New Covenant, lies the certainty of the eternal duration of that covenant."

Then, what about those people on earth who do indeed violate the teachings of Christ? Nevertheless, the covenant is not broken as long as there are faithful souls in the world who cling to the truth of God and obey it. This prophecy here assures the continuity of that condition. The great improvement of this arrangement over the old covenant is at once evident. This means that there will be faithful Christians on earth till the end of time. Christ’s question in Luke 18:8 does not deny this, but may indicate the scarcity of them at the time of the Second Coming.

3. God’s plan for the future (Jeremiah 32:36-41)

While the present prospects of Jerusalem and Judah were quite grim and dark the future was filled with bright hope. God’s plan for the nation as announced here has two basic features, restoration (Jeremiah 32:36-37) and reconciliation (Jeremiah 32:38-41).

“Therefore” in Jeremiah 32:36 corresponds to “therefore” in Jeremiah 32:28 and introduces the second deduction from the proposition that nothing is too hard for God (Jeremiah 32:26). As destruction which was thought to be utterly impossible was about to take place, so restoration which appeared to be equally impossible would take place in the future. Moses, the great forerunner and archetype of the classical prophets in Israel, had held out to the nation centuries before both the threat of captivity and the potentiality of restoration (Deuteronomy 30:1-5). According to Moses repentance was a prerequisite for restoration (Deuteronomy 30:3). In the present passage the emphasis is upon the changed spiritual conditions which will characterize the remnant after and presumably before the restoration.

The new Israel of God will be markedly superior to the old Israel. The spiritual changes that would take place among the people of God can perhaps best be described by the word “reconciliation.” Six aspects of this reconciliation are mentioned in the paragraph.

a) A new relationship will exist between God and His people: “They shall be My people and I will be their God” (Jeremiah 32:38).

b) The people will manifest a new commitment to the Lord. They will have “one heart” (inward disposition) and “one way”(outward manifestation). No longer would their heart be divided between the Lord and idols. There will be a unity of purpose and a unity of practice. Since the nation is united in its commitment to God, enmity and discord will disappear among the members of the people.

c) God will enter into a new covenant with His people (Jeremiah 32:40). Of this covenant Jeremiah has previously spoken (Jeremiah 31:31 ff.); but here he adds the emphasis that the covenant will be an everlasting covenant. God will never desist from showering blessings upon them; the people shall never turn aside from God. By His marvelous deeds and by the workings of His Holy Spirit God will continue to generate in the hearts of His people that fear, that loving, trusting awe that is essential if those people are to remain faithful to the terms of the covenant. Thus there will be under the new covenant an uninterrupted be stowal of gracious benefits on the part of God and a faithfulness to the Lord on the part of the people.

d) God will evidence His new joy by gladly doing good for His people (Jeremiah 32:41 a). Rebellious Israel had been such a burden to His heart, such a source of grief and anger. But once the nation has been reconciled to Him; God will rejoice over the faith, devotion and loyalty of Israel.

e) The people will enjoy new security in the land (Jeremiah 32:41 b). They shall be planted securely in their land by the Lord. The Hebrew reads literally, “I shall plant them in this land in truth.” Some commentators see this as a reference to the faithfulness of the Promiser rather than a reference to the stability of possession. While God is reluctant to execute His wrath against the godless, He rejoices to bless the godly. Thus He will enter enthusiastically into the work of planting the new Israel securely in the land.

4. The assurance of God’s plan (Jeremiah 32:42-44)

Up to this point two deductions have been made from The basic proposition that with God nothing is too hard. The argument takes a new direction in Jeremiah 32:42. Here God argues that the same degree of certainty which attends the threats of divine judgment also attends the promises of divine favor. The thought is the same as that in Jeremiah 31:28.

In view of the certainty of God’s promises of restoration the action of Jeremiah in purchasing the field in Anathoth was altogether fitting and proper. Normal business transactions would indeed again take place in the land (Jeremiah 32:43-44). The enumeration of the several regions of the kingdom is, according to Keil, “rhetorical individualization for strengthening the thought." This same rhetorical device is used in Jeremiah 17:26. God would reverse the fortunes of His people. He would bring them out of the shame and degradation of captivity and lead them home. This was the oracle of God!

Jeremiah Buys a Field - Jeremiah 32:1-44

Open It

1. When have you had the opportunity to deliver a well-deserved "I told you so"?

2. What do you think would happen to the crime rate if people believed the world would end tomorrow? Why?

Explore It

3. How long had the kings of Judah and Babylon been reigning when Jeremiah received this word from God? (Jeremiah 32:1)

4. Where was Jeremiah, and who had put him there? (Jeremiah 32:2-3)

5. What were the specifics of Jeremiah’s prophecies about the outcome of the siege? (Jeremiah 32:3-5)

6. What happened to Jeremiah while he was in the courtyard, just as God had told him? (Jeremiah 32:6-8)

7. What course of action did Jeremiah take? Why? (Jeremiah 32:8-12)

8. What did God say after Jeremiah hid the deed to his newly purchased property in a clay jar? (Jeremiah 32:13-15)

9. What truths did Jeremiah proclaim about God’s nature? (Jeremiah 32:17)

10. How did Jeremiah summarize God’s role and Israel’s role in their relationship throughout history? (Jeremiah 32:18-23)

11. Why was Jeremiah left to marvel over what he had just done? (Jeremiah 32:24-25)

12. What was God’s reply to Jeremiah’s doubts? (Jeremiah 32:26-27)

13. What had the people of Judah and Jerusalem done to deserve the punishment that was about to befall them? (Jeremiah 32:28-35)

14. What glimpse into the immediate future was Jeremiah giving the people as God instructed? (Jeremiah 32:36)

15. What glimpse into the more distant future did God give to Jeremiah? (Jeremiah 32:37-44)

Get It

16. How did Jeremiah’s seemingly irrational actions concerning a piece of property serve to illustrate what God was revealing?

17. What different reactions are we likely to get when we communicate God’s ways to our world?

18. What should we do when obedience to God’s clear directives seems confusing, illogical, or even contradictory?

19. How does the unbelieving world view our hope in the triumph of Jesus Christ over sin and death?

20. What might have happened if Jeremiah had been so caught up in appearances that he was afraid to look inconsistent to the people around him?

21. What element in this story illustrates the maxim that actions speak louder than words?

22. What kinds of purchases would you be likely and unlikely to make if you knew the world would end tomorrow?

Apply It

23. In what area of your life could it be helpful to ponder the truth that nothing is too hard for God?

24. What steps can you take to evaluate how your concern for appearances is affecting your obedience to God?

Questions On Jeremiah Chapter Thirty-Two

By Brent Kercheville

1 What is the failure of Zedekiah (Jeremiah 32:1-5)? What lessons do we learn?

2 Why does Jeremiah buy a field (Jeremiah 31:6-15)? What is God’s message?

3 What characteristics of God are proclaimed in Jeremiah’s prayer (Jeremiah 32:16-25)? List them and explain what we learn about God.

4 What is God’s message (Jeremiah 32:26-29)? What do we learn about God?

5 What shocking thing does God say about his people (Jeremiah 32:31)? What do we learn about ourselves and about God?

6 What will God do and what will be the heart of the people (Jeremiah 32:36-41)?

7 What is God’s message of hope (Jeremiah 32:42-44)?

TRANSFORMATION:

How does this relationship change your relationship with God?

What did you learn about him?

What will you do differently in your life?