Verse-by-Verse Bible Commentary
Jeremiah 32:23

Bridgeway Bible Commentary

God reassures Jeremiah (32:16-44)

After buying the field, Jeremiah began to have doubts. It seemed to him almost too much to expect that God could allow such a worthless people ever to return to their land. He therefore prayed to God (16), seeking to reassure himself that nothing is too hard for a God who is so loving and powerful (17-19). He reminds God of his steadfast faithfulness and miraculous power, which had saved his people in the past (20-22). But the people have been disobedient and have now brought this justly deserved punishment upon themselves (23). With the enemy siege machines battering the city walls, Jeremiah fears that Jerusalem’s end has come. He wonders whether, in buying the field, he has correctly understood God’s will (24-25).
God replies that nothing is too hard for him. Certainly he will destroy Jerusalem (26-29), for this is a judgment on the nation because of its idolatry (30-31). Kings, administrators, priests, prophets and common people alike have turned from God and followed pagan religions (32-35). However, after God has disciplined his people in foreign lands, he will bring them back to their land (36-37). He will do a work within them so that they will know him in a more spiritual relationship than they have previously experienced. They will have a renewed devotion to God and a fresh experience of God’s blessing (38-41).
Jeremiah need have no doubts about the wisdom of buying the piece of land from his relative. The day will certainly come when this piece of land will be returned to Jeremiah’s family. In fact, throughout the country people will buy and sell land as they did before (42-44).

Coffman's Commentaries on the Bible

"Now after I had delivered the deed of the purchase unto Baruch the son of Neriah, I prayed unto Jehovah, saying, Ah Lord Jehovah! behold, thou hast made the heavens and the earth by thy great power and by thine outstretched arm; there is nothing too hard for thee, who showest lovingkindness unto thousands, and recompensest the iniquity of the fathers into the bosom of their children after them; the great, the mighty God, Jehovah of hosts is his name; great in counsel, and mighty in work; whose 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; who didst set signs and wonders in the land of Egypt, even unto this day, both in Israel and among other men; and madest thee a name, as at this day; and didst bring forth thy people Israel out of the land of Egypt with signs, and with wonders, and with a strong hand, and with an outstretched arm, and with great terror; and gavest 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 mounds, 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 Jehovah, Buy thee the field for money, and call witnesses; whereas 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."E. Henderson, The Book of the Prophet Jeremiah (London: Hamilton, Adams, and Company, 1851), p. 178.

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.

Barnes' Notes on the Whole Bible

Possessed - See Jeremiah 8:10 note.

Calvin's Commentary on the Bible

The Prophet in this verse confesses that. God’s vengeance was just, when the people were cast out of the land and driven into exile, because they, after having entered into the land, did not obey the voice of God. The very sight of the land ought to have made the people obedient to God; for they could not have eaten a crumb of bread, without being always reminded whence their food came, even because God had expelled the Gentiles from that land. When, therefore, they were filled with all kinds of good things, and at the same time despised God, no excuse could have been pretended; for if they made ignorance their pretense, the very land itself was before their eyes, which recalled them to the fear of God. This, then, is the reason why the Prophet joins those two things together, that the Israelites entered into the land, and that they disobeyed the voice of God

Now, by this clause he intimates that they had not fallen through ignorance, because God had sufficiently made known his will. God had indeed spoken, but it was to the deaf. The Prophet then here shews that there was no other cause for the sin of the people, but that they obstinately refused to attend to the voice of God.

Then he adds for the same purpose, that they had not walked in his Law The Law is often compared to a way; for except God prescribes to us what his will is, and regulates all the actions of our life according to a certain rule, we should be perpetually going astray. God’s Law, then, is justly said to be like a way, according to what Moses also speaks,

“This is the way, walk ye in it.”
(Deuteronomy 5:33; see also Isaiah 30:21)

Then Jeremiah, after having shewn that the people had been taught, mentions this, — that the way had been made known to them, so that they went astray knowingly and wilfully; for they could not have turned aside either to the right hand or to the left without being called back by the doctrine of the Law.

He says, in the third place, What thou hast commanded them to do they did not He explains here the same thing more clearly and without any figurative expression, even that they had been unwilling to obey God, while yet they sufficiently understood what was right; for the Law suffered them not to go astray, and God had included in it everything necessary to be known. The Prophet then shews that they had not turned aside except through perverseness, because they knew what God required. As a certain Lacedaemonian said, that the Athenians knew what was right, but were unwilling to do it; so the Prophet in this place distinguishes the open impiety and contempt of the people from ignorance and inadvertence, and does not mean that the people did not satisfy all the precepts of the Law.

And this passage also Jerome explains very absurdly; for he says that the Israelites did not stand to their promises, because they had said that they would do whatever God commanded. But the Prophet here does not condemn them as to one thing only, as though he had said that there had been some defect, but he says that they had been wholly disobedient, for they had not despised only one precept of the Law, but had as it were designedly cast aside the whole Law, and obeyed none of God’s commandments. Then this negative sets forth the defection of the people as to the whole law, and as to every precept of it.

And this passage is worthy of special notice, because the Prophet advisedly repeats the same thing, — that the people had not walked in the Law, — that they had not obeyed the voice of God, — that they had done nothing of what had been commanded; ⁽⁶⁷⁾ for a heavier condemnation and vengeance await those who have been faithfully taught what pleases God and what is right, and yet follow their own will, and are carried away by the passions and lusts of the flesh. In a word, Jeremiah points out the highest pitch of impiety, that is, when people clearly and familiarly know what the will of God is, and yet disregard it and shake off the yoke, and thus shew manifestly a contempt for the whole Law.

It follows, Therefore thou hast made to come on them all this evil The Prophet here testifies that whatever had happened to the people, was not by chance, but that a reward was rendered to their sins. Men in some measure acknowledge God’s judgments, but this acknowledgment presently vanishes. Wisely then does the Prophet here shew that God’s vengeance is evident in adversities, and that the people thus received the reward which they had deserved. It now follows, —

(67) There is this difference between these three things: the “voice” was that of God by his prophets, — the “law” was the ten commandments, — and “all which” had been “commanded” were the statutes and ordinances, the civil and ceremonial appointments. To “hearken to his voice,” rather than to obey it, is what is meant: so far from obeying it, they would not hear the Prophets. This had been throughout their sin. — Ed.

Smith's Bible Commentary

Chapter 32

The word that came to Jeremiah from the LORD in the tenth year of Zedekiah king of Judah, which was the eighteenth year of Nebuchadrezzar ( Jeremiah 32:1 ).

Now in the eleventh year of Zedekiah is when Jerusalem fell. So this is right at the end.

For then [even at this time, the tenth year] the king of Babylon's army had besieged Jerusalem: and Jeremiah the prophet was shut up in the court of the prison, which was in the king of Judah's house. For Zedekiah king of Judah had imprisoned him, saying, Why do you prophesy, and say, Thus saith the LORD, Behold, I will give this city into the hand of the king of Babylon, and he shall take it; and Zedekiah the 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 lead Zedekiah to Babylon, and there shall he be until I visit him, saith the LORD: though ye fight with the Chaldeans, ye shall not prosper ( Jeremiah 32:2-5 ).

So because of this prophecy of Jeremiah saying, "Zedekiah's going to be taken, the king is going to look at him eye to eye and all and going to carry him away captive," it got the king upset and threw him in jail. Now this particular prophecy that he is referring to, to show you that we're not in chronological order, is a prophecy that you find in the thirty-fourth chapter of Jeremiah here. And so this particular prophecy of him looking at him eye to eye and so forth is further on. So you see that we're not in a chronological order as far as the prophecies are given here in Jeremiah. So you can't really look at this in a chronological order, but these are just prophecies that have come down and we'll get that this evening as we get into the thirty-fourth chapter the first part there, this particular prophecy that got Jeremiah thrown in jail. Now he is in the prison, in the king's court in prison.

And the word of the LORD came unto me, saying, Behold, Hanameel the son of Shallum thine uncle shall come unto thee, saying, Buy thee my field that is in Anathoth: for the right of redemption is yours to buy it. So Hanameel mine uncle's son came to me in the court of the prison according to the word of the LORD, and said unto me, Buy my field, I pray thee, that is in Anathoth, which is in the country of Benjamin: for the right of inheritance is yours, and the redemption is thine; buy it for thyself. Then I knew that this was the word of the LORD ( Jeremiah 32:6-8 ).

Now the incongruous part of this is that already Benjamin had fallen to Babylon. And so this field that was in question is already under Babylonian control. And they are going to be captives in Babylon for seventy years. Why would he want to redeem a field that is already under Babylon control? So when the Lord spoke to him and said, "Now buy the field. Tomorrow Hanameel your cousin is going to come and ask you to buy his father's field for the right of redemption is yours, go ahead and buy it." He thought, "Man, is this me? Surely this can't be the Lord telling me this." Until when Hanameel came in and said, "Hey, my father wants you to redeem the field, the right of redemption is yours." "Then I knew it was the Lord saying it." But he still didn't know, he still was troubled by the thing. "Why in the world does God want me to do it?" But he went ahead in obedience.

And I bought the field of Hanameel my uncle's son, that was in Anathoth, and weighed him the money, even seventeen shekels of silver. And I subscribed the evidence, and I sealed it, and I took two witnesses, and weighed him the money in the balances ( Jeremiah 32:9-10 ).

In the scales there, he weighed out the money.

And I took the evidence of the purchase, both that which was sealed according to the law and customs, and that which was open: And I gave the evidence of the purchase to Baruch the son of Neriah, the son of Maaseiah, in the sight of Hanameel my uncle's son, and in the presence of the witnesses that subscribed the book of the purchase, before all the Jews that sat in the court of the prison. And I charged Baruch before them, saying, Thus saith the LORD of hosts, the God of Israel; Take these evidences, this evidence of the purchase, both which is sealed, and this evidence which is open; and put them in a clay pot, that they may continue many days ( Jeremiah 32:11-14 ).

In other words, preserve them because it's going to be a long time before I'm going to be able to take this field. So seal these things and preserve them.

For thus saith the LORD of hosts, the God of Israel; Houses and fields and vineyards shall be possessed again in the land ( Jeremiah 32:15 ).

So it was a sign of his faith that God was going to bring them back from captivity. Though it's already under enemy control, God's going to bring us back. The land's going to be ours again and so we're going to possess this land again.

Now under Jewish law, when you had sold or forfeited property, they would always draw up these legal instruments and they would seal them. And there came the time of redemption, usually in the seventh year, so that the thing that you had sold remains in the new ownership for six years and in the seventh year you had the right to redeem it providing you could fulfill the requirements that were in the sealed scroll. So at the time of redemption, you would come forth, you would bring these scrolls, and you would break the seal, you'd open the scroll. You would prove that you had the right to redeem it, and then you would pay the price or whatever was required within the scroll and you could redeem it. And it became your property again so that you never really sold your property permanently unless you could not redeem it in the year of redemption.

Now another aspect was added to this law of redemption, and that is, if you were personally unable to redeem it, you didn't have the money, you couldn't redeem it yourself in the time of redemption, if you had a brother or an uncle or a cousin or someone who is a part of your family, a kin to you, he could step in and he could pay the money and he could redeem it so that it remains in the family and in the family's name. He would be called the ga'al, the family redeemer. And that is, he keeps it in the family, the ga'al.

An interesting Jewish law that God no doubt established in order to give a broader picture. For the earth originally was God's because He created it. But when God placed man upon the earth, God gave the earth to man. God placed Adam upon the earth and He said, "Hey, be fruitful and multiply, replenish the earth. For I have given it to thee and I've given you dominion over the earth, over the fish of the sea, the fowls of the air, over every moving and creeping thing." And God gave man dominion over the earth. Now when Satan came into the garden and tempted Eve and Eve gave to Adam and he also ate of that forbidden fruit, in their action of submitting themselves to Satan, they in reality turned the control of the earth over to Satan. So that Satan at that point and from that point began to be the owner of the earth in effect. It's his. Man turned it over to him, forfeited it to Satan. And since that time, the earth has been under Satan's control.

You do not see the world that God created, nor do you see the world that God intended. You see a world that is filled with suffering. God never intended the suffering. You see a world that is filled with prejudice. God never intended the prejudice. You see the world in which the poor are oppressed by the rich. God never intended it to be that way. You see a world where children are starving to death. God never intended that. You see a world that is filled with sickness. God never intended that. All of the calamities and the evils that we see in the world today have been created because of man's rebellion against God. Because man will not obey God and obey the laws of God, you see the result in a world that is filled with corruption and violence and greed and inequality. God never intended it to be that way. He intended us to all live together as brothers in equality. And it is wrong to blame God for the troubles of the world today. It is wrong to blame God for the crimes, for the sicknesses, for the malformed babies, for all of these evil things that we see. It isn't God's world. Jesus twice in referring to Satan called him the prince of this world.

Now, man could not redeem the world back. When man forfeited the world over to Satan, that was it. There was no way that man could redeem it back. Man's bankrupt spiritually. And so, "God so loved the world that He sent His only begotten Son" ( John 3:16 ). For what purpose? To redeem the world back to God. Now Jesus became a man in order that He might be next of kin or a kinsman. And He is our kinsman-redeemer. He became man in order that He might redeem the world back to God. And when Jesus came, Satan took Him up into a high mountain and showed to Him all of the kingdoms of the earth and he said, "All of these and the glory of them I will give to You if You'll bow down and worship me, for they are mine and I can give them to whomever I will" ( Luke 4:5-7 ). Satan is promising Him the kingdoms. Jesus didn't say, "What do you mean? They're not yours. You can't give them." Jesus recognized that Satan had this right. He was boasting. "They are mine, I can give them to whomever I will." That was a true boast of Satan. It is still true, it's still Satan's world. Though Jesus paid the price of redemption by His death upon the cross, He redeemed us by His blood. He paid the price. Yet the world still is under satanic control, the world is still in subjection to Satan, under Satan's rule. All creation is still groaning and travailing, waiting for this day of the manifestation of the sons of God. This day of redemption, we long, we look forward to it.

In the book of Revelation, chapter 4, as John is taken into the heavenly scene he sees the throne of God. He sees the elders on their lesser thrones around the throne of God. He sees the glassy sea before the throne of God. He sees the cherubim as they are there. He hears them as they worship God saying, "Holy, holy, holy, Lord God almighty, which is, which was and which is to come" ( Revelation 4:8 ). And he watches the twenty-four elders at this point as they fall on their faces, take their golden crowns and cast them before this glassy sea which is before the throne of God and he hears them declare, "Thou art worthy to receive glory and honor for Thou hast created all things. And for your good pleasure they are and were created" ( Revelation 4:11 ). Then as you move into chapter 5, he sees in the right hand of Him who is sitting upon the throne a scroll that is sealed with seven seals writing both within and without.

All right, now here you have the thing with Jeremiah here making these scrolls and sealing one and leaving another one open. The instruments, the title deeds for the property. And he has the scroll sealed with seven seals and the angel proclaims with a loud voice, "Who is worthy to take these scrolls and to loose the seals?" In other words, "Who can redeem the earth so that it again becomes God's?" "And no man was found worthy in heaven, in earth, under the sea to take the scroll or to loose the seals. And I, John, began to sob convulsively because no one was found worthy to do this" ( Revelation 5:2-4 ). Why is John so upset? Why is he sobbing like that? Because if no one redeems the earth at this point, it remains in Satan's control forever. And the thought of that is more than John can bear. "But the elders said unto me, 'Don't weep, John. Behold, the Lion of the tribe of Judah hath prevailed. He's going to take the scroll and open the seal.'" And John said, "I turned and I saw Him as a Lamb that had been slaughtered. And He came forth and He took the scroll out of the right hand of Him that is sitting upon the throne. And when He did, the elders came forth with golden vials full of odors which are the prayers of the saints. And they sang a new song saying, 'Worthy is the Lamb to take the scroll and loose the seals thereof, for He was slain and has redeemed us by His blood out of all of the nations, people, tongues and tribes and hath made us unto our God kings and priests and we shall reign with Him on the earth'" ( Revelation 5:6-10 ).

And then there was a hundred million angels plus millions of others who joined in saying, "Worthy is the Lamb to receive glory and honor and dominion and mights and authorities and thrones and powers" ( Revelation 5:11-12 ), and so forth. That glorious day when the kingdoms of this world will again become the kingdoms of our Lord and of His Christ, and the earth is restored and we see what God intended when He created the earth and placed man upon it. As we live together in peace and in love and in harmony and in righteousness. When all commercial systems are put away and man lives as God intended him to live. Every man 'neath his vine and fig tree and me under my coconut.

So this little insight here into Jeremiah is interesting because it gives you an insight into this law. But one extra little facet here which I find quite interesting is that most generally under the Jewish law... Of course, Jesus then takes the scroll and He begins to open the seals. And the judgment comes and then He comes in chapter 10, the scroll is open. He puts one foot upon the sea, and one foot upon the earth and He says, "The kingdoms of this world have now become the kingdoms of our Lord Jesus Christ." He lays claim to that which He purchased with His blood.

The interesting thing to me is that generally the pattern was six years of servitude and the seventh year set free. And it was just about 6,000 years ago now that Adam went into the servitude of sin and Satan. We are coming very, very close to the seven thousandth year. The time of redemption is at hand. I mean, we're... look at it. We're coming out to the year 2000. Now just when it was that Adam fell, we do not know for sure. One chronology, Usher's, Bishop Usher has it figured about 4,004 B.C. If that is so, then the seven thousandth year will begin about 1996. But we don't want to really be date-setters as such, but just know that we're getting close. The time and the seasons, we do know. And man has just about had it; 6,000 years is about all we can take. We've about done as much damage as we can possibly do without destroying now ourselves. And the Lord's going to intervene. And He's going to establish His kingdom, a kingdom that will never end.

So it's fascinating to read Jeremiah here and to realize the significance of the scroll of the laws of redemption and of the kinsman-redeemer. Whereas Jeremiah became the kinsman-redeemer; Shallum could not redeem his own property. Jeremiah stepped in and redeemed it for him. Man can't redeem himself. Jesus stepped in and redeemed us. Jesus redeemed the world and us as His children.

Now when I had delivered [Jeremiah says] this evidence of the purchase unto Baruch the son of Neriah, I prayed unto the LORD, saying ( Jeremiah 32:16 ),

Jeremiah's still troubled with this. "Lord, it's stupid for me to buy this. Why should I do it?"

Ah Lord GOD! behold, you have made the heaven and the earth by your great power and your stretched out arm, and there is nothing too hard for thee ( Jeremiah 32:17 ):

Now I think it's valuable to study the prayers in the Bible and this prayer of Jeremiah is a valuable one to study. Notice how he begins his prayer. "Oh Lord God, You've created everything, and there is nothing too hard for You." Oh, what a glorious way to begin a prayer. "Our Father which art in heaven, hallowed be Thy name" ( Matthew 6:9 ). The disciples followed this pretty much in their prayer in, "O Lord, Thou art God. Thou hast created the heaven and earth and everything that is in them" ( Acts 4:24 ). It's good when you start to pray to, in your addressing of God, to sort of remind yourself of Who you're talking to. "Lord, there's nothing too hard for You." Remember that when you pray.

You show loving-kindness unto thousands, and you recompense the iniquity of the fathers into the bosom of their children after them: You are The Great, The Mighty God, The LORD of hosts, is your name; You are great in counsel, and mighty in work: for your 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: And you have set signs and wonders in the land of Egypt, even unto this day, and Israel, and among other men; and you have made thee a name, as at this day; And you have brought forth your 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 you have given them this land, which you did swear to their fathers to give them, a land that is flowing with milk and honey; And they came in, and possessed it; but they did not obey your voice, nor did they walk in your law; they have done nothing of all that you have commanded them to do: therefore you have caused all this evil to come upon them: Behold [the Babylonians have these machines out there] the mounts, they are coming against 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: that you have spoken is come to pass; and, behold, we are seeing it ( Jeremiah 32:18-24 ).

You said there'd be the sword, the pestilence, famine, and God, we see it.

And now, Lord, you say to me to buy this field ( Jeremiah 32:25 ),

You're so smart. You've done all of these things. But God, it's stupid to buy that field because the Babylonians have it. And You 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 ( Jeremiah 32:25 ).

They already, why would I buy it when it's all going to fail?

So it's interesting he doesn't get to his complaint until he goes through quite a long prayer. He doesn't rush right in with the complaint, but he talks about the greatness and the power of God and all. And then he finally gets down to the real issue. "God, You've done all this and now You tell me to buy this field? When the Chaldeans have already taken the place?" And so the Lord spoke to him.

He said, Behold, I am the LORD ( Jeremiah 32:26-27 ),

And God picks up something from Jeremiah. He said,

[I'm] the God of all flesh: is there any thing too hard for me? ( Jeremiah 32:27 )

Jeremiah says, "Lord, You are God. There's nothing too hard for You." And God is saying, "Is there anything too hard for Me?"

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: 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, and poured out drink offerings unto other gods, to provoke me to anger ( Jeremiah 32:28-29 ).

Now, all of those houses over there are flat roofs and the people's patios are all out on the roofs of their houses. You see ladies scrubbing the roofs of their houses. It's very interesting thing. You go over there today and so many flat roofs and you see the ladies out there scrubbing the roofs as they are family areas. And in that day, people were offering sacrifices unto the false gods, pouring out the drinks to the false gods there in the roofs of their own houses. Lord says, "I'm going to burn them."

For the children of Israel and the children of Judah 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. For this city hath been to me as a provocation of my anger and my fury from the day that they built it even to this day; that I should remove it from before my face; Because of all of 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 their backs, and not their face: 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. [They have even set up in the temple abominations.] And they built the high places of Baal, which are in the valley of the son of Hinnom [Gehinnom there], to cause their sons and their daughters to pass through the fire unto Molech ( Jeremiah 32:30-35 );

They burn their children in the fires to appease the god Molech.

which I commanded them not, neither came it into my mind, that they should do this abomination, to cause Judah to sin. And now therefore thus saith the LORD, the God of Israel, concerning this city, whereof ye say, It shall be delivered 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 countries, whither I have driven them in my anger, and in my fury, and in great wrath ( Jeremiah 32:35-37 );

Now God is saying, "Yes, this is going to happen, but this is the future. Behold, I will in the future gather them out of all of the countries, whither I have driven them in Mine anger, and in My fury, and in My great wrath; 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 them, to do them good; but I will put my fear in their hearts, that they shall 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 the LORD; Like as I have brought all this great evil upon the 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 evidences, and seal them, and take witnesses in the land of Benjamin, and in the places about Jerusalem, and in the cities of Judah, and in the cities of the mountains, and in the cities of the valley, and in the cities of the south: for I will cause their captivity to return, saith the LORD ( Jeremiah 32:38-44 ).

So God is saying, "All right now, don't worry about it, Jeremiah. They're going to come back and the land is going to be theirs. I'm going to fulfill also My promise to bring them back again."

"

Dr. Constable's Expository Notes

Jeremiah’s prayer 32:16-25

The prayer begins with a long ascription of praise to Yahweh (Jeremiah 32:17-23), and concludes by expressing incredulity that the Lord had commanded His servant to buy the land in Anathoth (Jeremiah 32:24-25; cf. Nehemiah 9:6-37; Daniel 9:4-19). [Note: This prayer and the ones in Nehemiah 9 and Daniel 9 are similar in that they all contain praise, confession, and lament.]

Dr. Constable's Expository Notes

The Israelites had taken possession of the land but had not obeyed the Lord: whether in spoken messages from prophets, or in the written Torah (instruction). Consequently all the calamities that the Israelites were facing had come upon them.

Gill's Exposition of the Whole Bible

And they came in and possessed it,.... After forty years travel in the wilderness; they entered into it with Joshua at the head of them, and the Lord with them; giving victory over the Canaanites, who were soon subdued; and the Israelites with little trouble settled in their land, which was divided to them by lot, and possessed as their inheritance:

but they obeyed not thy voice; though they promised at Sinai they would, and though they were so much obliged by the goodness of God to them; this shows great ingratitude in them:

neither walked in thy law; moral, ceremonial, and judicial, given at Harsh as the rule of their obedience; but they walked not according to it:

they have done nothing of all that thou commandedst them to do; they were not only deficient in some things, but in everything; they not only broke some of the laws of God, but all of them; there was not one law, one command, observed by them as it ought to have been; and yet these people were always prone to establish their own righteousness, and seek for justification by it:

therefore thou hast caused all this evil to come upon them; the Chaldean army, now besieging them; and the famine and pestilence among them; which, the prophet serves, were but the righteous judgments of God upon them for their sins.

Henry's Complete Commentary on the Bible

      16 Now when I had delivered the evidence of the purchase unto Baruch the son of Neriah, I prayed unto the LORD, saying,   17 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:   18 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,   19 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:   20 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;   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;   22 And hast given them this land, which thou didst swear to their fathers to give them, a land flowing with milk and honey;   23 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:   24 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.   25 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 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,

      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, Jeremiah 32:17-19; Jeremiah 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 (Jeremiah 32:19; Jeremiah 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 (Jeremiah 32:21; Jeremiah 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 Deuteronomy 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 (Jeremiah 32:22; Jeremiah 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, 1 Kings 8:56), but they had done nothing of all that he commanded them to do (Jeremiah 32:23; Jeremiah 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 (Jeremiah 32:24; Jeremiah 32:24); it is given into their hands,Jeremiah 32:25; Jeremiah 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 (Jeremiah 32:24; Jeremiah 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 (Jeremiah 32:25; Jeremiah 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?Deuteronomy 6:20.