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Commentary on Jeremiah 32 verses 1–15
It appears by the date of this chapter that we are now coming very nigh to that fatal year which completed the desolations of Judah and Jerusalem by the Chaldeans. God's judgments came gradually upon them, but, they not meeting him by repentance in the way of his judgments, he proceeded in his controversy till all was laid waste, which was in the eleventh year of Zedekiah; now what is here recorded happened in the tenth. The king of Babylon's army had now invested Jerusalem and was carrying on the siege with vigour, not doubting but in a little time to make themselves masters of it, while the besieged had taken up a desperate resolution not to surrender, but to hold out to the last extremity. Now,
I. Jeremiah prophesies that both the city and the court shall fall into the hands of the king of Babylon. He tells them expressly that the besiegers shall take the city as a prize, for God, whose city it was in a peculiar manner, will give it into their hands and put it out of his protection (Jer 32:3), - that, though Zedekiah attempt to make his escape, he shall be overtaken, and shall be delivered a prisoner into the hands of Nebuchadnezzar, shall be brought into his presence, to his great confusion and terror, he having made himself so obnoxious by breaking his faith with him, he shall hear the king of Babylon pronounce his doom, and see with what fury and indignation he will look upon him (His eyes shall behold his eyes, Jer 32:4), - that Zedekiah shall be carried to Babylon, and continue a miserable captive there, until God visit him, that is, till God put an end to his life by a natural death, as Nebuchadnezzar had long before put an end to his days by putting out his eyes. Note, Those that live in misery may be truly said to be visited in mercy when God by death takes them home to himself. And, lastly, he foretels that all their attempts to force the besiegers from their trenches shall be ineffectual: Though you fight with the Chaldeans, you shall not prosper; how should they, when God did not fight for them? Jer 32:5. See Jer 34:2, Jer 34:3.
II. For prophesying thus he is imprisoned, not in the common goal, but in the more creditable prison that was within the verge of the palace, in the king of Judah's house, and there not closely confined, but in custodia libera - in the court of the prison, where he might have good company, good air, and good intelligence brought him, and would be sheltered from the abuses of the mob; but, however, it was a prison, and Zedekiah shut him up in it for prophesying as he did, Jer 32:2, Jer 32:3. So far was he from humbling himself before Jeremiah, as he ought to have done (Ch2 36:12), that he hardened himself against him. Though he had formerly so far owned him to be a prophet as to desire him to enquire of the Lord for them (Jer 21:2), yet now he chides him for prophesying (Jer 32:3), and shuts him up in prison, perhaps not with design to punish him any further, but only to restrain him from prophesying any further, which was crime enough. Silencing God's prophets, though it is not so bad as mocking and killing them, is yet a great affront to the God of heaven. See how wretchedly the hearts of sinners are hardened by the deceitfulness of sin. Persecution was one of the sins for which God was now contending with them, and yet Zedekiah persists in it even now that he was in the depth of distress. No providences, no afflictions, will of themselves part between men and their sins, unless the grace of God work with them. Nay, some are made worse by those very judgments that should make them better.
III. Being in prison, he purchases from a near relation of his a piece of ground that lay in Anathoth, Jer 32:6, Jer 32:7, etc.
1.One would not have expected, (1.) That a prophet should concern himself so far in the business of this world; but why not? Though ministers must not entangle themselves, yet they may concern themselves in the affairs of this life. (2.) That one who had neither wife nor children should buy land. We find (Jer 16:2) that he had no family of his own; yet he may purchase for his own use while he lives, and leave it to the children of his relations when he dies. (3.) One would little have thought that a prisoner should be a purchaser; how should he get money beforehand to buy land with? It is probably that he lived frugally, and saved something out of what belonged to him as a priest, which is no blemish at all to his character; but we have no reason to think that the people were kind, or that his being beforehand was owing to their generosity. Nay, (4.) It was most strange of all that he should buy a piece of land when he himself knew that the whole land was now to be laid waste and fall into the hands of the Chaldeans, and then what good would this do him? But it was the will of God that he should buy it, and he submitted, though the money seemed to be thrown away. His kinsman came to offer it to him; it was not of his own seeking; he coveted not to lay house to house and field to field, but Providence brought it to him, and it was probably a good bargain; besides, the right of redemption belonged to him (Jer 32:8), and if he refused he would not do the kinsman's part. It is true he might lawfully refuse, but, being a prophet, in a thing of this nature he must do that which would be for the honour of his profession. It became him to fulfil all righteousness. It was land that lay within the suburbs of a priests' city, and, if he should refuse it, there was danger lest, in these times of disorder, it might be sold to one of another tribe, which was contrary to the law, to prevent which it was convenient for him to buy it. It would likewise be a kindness to his kinsman, who probably was at this time in great want of money. Jeremiah had but a little, but what he had he was willing to lay out in such a manner as might tend most to the honour of God and the good of his friends and country, which he preferred before his own private interests.
2.Two things may be observed concerning this purchase: -
(1.)How fairly the bargain was made. When Jeremiah knew by Hanameel's coming to him, as God had foretold he would, that it was the word of the Lord, that it was his mind that he should make this purchase, he made no more difficulty of it, but bought the field. And, [1.] He was very honest and exact in paying the money. He weighted him the money, did not press him to take it upon his report, though he was his near kinsman, but weighed it to him, current money. It was seventeen shekels of silver, amounting to about forty shillings of our money. The land was probably but a little field and of small yearly value, when the purchase was so low; besides, the right of inheritance was in Jeremiah, so that he had only to buy out his kinsman's life, the reversion being his already. Some think this was only the earnest of a greater sum; but we shall not wonder at the smallness of the price if we consider what scarcity there was of money at this time and how little lands were counted upon. [2.] He was very prudent and discreet in preserving the writings. They were subscribed before witnesses. One copy was sealed up, the other was open. One was the original, the other the counterpart; or perhaps that which was sealed up was for his own private use, the other that was open was to be laid up in the public register of conveyances, for any person concerned to consult. Due care and caution in things of this nature might prevent a great deal of injustice and contention. The deeds of purchase were lodged in the hands of Baruch, before witnesses, and he was ordered to lay them up in an earthen vessel (an emblem of the nature of all the securities this world can pretend to give us, brittle things and soon broken), that they might continue many days, for the use of Jeremiah's heirs, after the return out of captivity; for they might then have the benefit of this purchase. Purchasing reversions may be a kindness to those that come after us, and a good man thus lays up an inheritance for his children's children.
(2.)What was the design of having this bargain made. It was to signify that though Jerusalem was now besieged, and the whole country was likely to be laid waste, yet the time should come when houses, and fields, and vineyards should be again possessed in this land, Jer 32:15. As God appointed Jeremiah to confirm his predictions of the approaching destruction of Jerusalem by his own practice in living unmarried, so he now appointed him to confirm his predictions of the future restoration of Jerusalem by his own practice in purchasing this field. Note, It concerns ministers to make it to appear in their whole conversation that they do themselves believe that which they preach to others; and that they may do so, and impress it the more deeply upon their hearers, they must many a time deny themselves, as Jeremiah did in both these instances. God having promised that this land should again come into the possession of his people, Jeremiah will, on behalf of his heirs, put in for a share. Note, It is good to manage even our worldly affairs in faith, and to do common business with an eye to the providence and promise of God. Lucius Florus relates it as a great instance of the bravery of the Roman citizens that in the time of the second Punic war, when Hannibal besieged Rome and was very near making himself master of it, a field on which part of his army lay, being offered to sale at that time, was immediately purchased, in a firm belief that the Roman valour would raise the siege, lib. ii. cap. 6. And have not we much more reason to venture our all upon the word of God, and to embark in Zion's interests, which will undoubtedly be the prevailing interests at last? Non si male nunc et olim sic erit - Though now we suffer, we shall not suffer always.
Of course nothing is “too hard for the Lord.” But if we choose to apply this principle so extravagantly and harshly in our capricious imaginations, we may then make out God to have done anything we please, on the ground that it was not impossible for him to do it. We must not suppose, however, because he is able to do all things, that he has done what he has not done. But we must inquire whether he has really done it. God could, if he had liked, have furnished humankind with wings to fly with, just as he gave wings to kites. We must not, however, run to the conclusion that he did this because he was able to do it. He might also have extinguished Praxeas and all other heretics at once; it does not follow, however, that he did, simply because he was able. For it was necessary that there should be both kites and heretics; it was necessary also that the Father should be crucified. In one sense there will be something difficult even for God—namely, that which he has not done—not because he could not but because he would not do it. For with God, to be willing is to be able and to be unwilling is to be unable; all that he has willed, however, he has both been able to accomplish and has displayed his ability.
(Chapter XXXII, verse 1 and following). The word that was spoken to Jeremiah by the Lord in the tenth year of King Zedekiah of Judah, was the eighteenth year of King Nebuchadnezzar. At that time the army of the king of Babylon was besieging Jerusalem, and the prophet Jeremiah was confined in the courtyard of the prison, which was in the palace of the king of Judah. For King Zedekiah of Judah had locked him up, saying, 'Why do you prophesy, saying, "Thus says the Lord"? Not only the words and deeds of the prophets are an example to us for virtue. Jeremiah could have announced prosperity and enjoyed the friendship of King Zedekiah, but he preferred to obey God rather than men (Acts 5), and he who can destroy both soul and body in hell, rather than he who could only have power over the body (Matthew 10). And it should be noted that it was the tenth year of Zedekiah's reign, with Jerusalem already besieged and consumed by sword, famine, and plague, and captivity imminent. Yet Zedekiah persists in his decision, and to some extent demonstrates his clemency by ordering that he not be confined in a prison, but in the courtyard: a form of free custody, so that he could not escape, as if the entire Jerusalem, closed by fortifications, were not a common prison for its inhabitants. This is the twenty-second year of the reign of Nebuchadnezzar, who in the fourth year of King Jehoiakim's reign took control. However, the reason for the king's anger is that he speaks in the name of God, and he was commanded to do so.
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SUMMARY
Jeremiah 32:1 serves as a crucial chronological and historical anchor for the profound prophetic message that follows. This verse meticulously dates the divine word received by Jeremiah to the tenth year of King Zedekiah's reign in Judah, which precisely coincided with the eighteenth year of Nebuchadrezzar, the Babylonian king. This dual dating establishes the immediate, dire historical context of Jerusalem's final siege and impending destruction, yet it simultaneously sets the stage for a remarkable prophecy of hope, restoration, and God's unwavering faithfulness, underscoring the divine sovereignty over all historical events and the precise reliability of God's word.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The primary literary device at play in Jeremiah 32:1 is Chronological Precision, specifically through Synchronism. By providing two distinct regnal dates—one from the Judean king Zedekiah and one from the Babylonian king Nebuchadrezzar—the text meticulously anchors the divine revelation in a specific, verifiable historical moment. This precision serves not only as a historical marker for ancient Near Eastern chronologies but also as a powerful rhetorical tool, lending immense credibility and verifiability to the extraordinary prophecy that follows. It emphasizes that God's word is not abstract or timeless in a detached sense, but deeply embedded in the unfolding of human history, demonstrating His active involvement and sovereign control over nations and their rulers. This verse also functions as a Framing Device, setting the immediate, dire context for the entire chapter, which will then juxtapose this despair with a profound message of hope and future restoration, making the subsequent acts and words of Jeremiah all the more impactful.
THEOLOGICAL AND THEMATIC CONNECTIONS
Jeremiah 32:1 powerfully asserts God's absolute sovereignty over human history. The meticulous dating of the divine word, referencing both the king of Judah and the king of Babylon, demonstrates that God is not merely an observer but the orchestrator of all events, using even pagan rulers as instruments of His will and judgment. This precision underscores the reliability of His prophetic word, assuring that His promises, whether of judgment or restoration, will be fulfilled in their appointed time. It highlights that God's communication is not hindered by dire circumstances or human imprisonment, but continues to break through, offering hope even in the darkest hours. This divine meticulousness prepares the reader for the remarkable act of faith Jeremiah is commanded to perform—buying a field during a siege—a tangible sign of God's faithfulness to restore His people and their land, even after the impending exile.
REFLECTION AND APPLICATION
Jeremiah 32:1, with its stark precision and the profound message it introduces, invites us to consider God's active, meticulous involvement in our own lives and in the broader sweep of history. Just as God delivered a specific, counter-intuitive word to Jeremiah in a moment of profound national crisis, when all human hope seemed lost, so too does His word speak to us in our personal trials, our moments of despair, and the global uncertainties we face. This verse encourages us to trust in God's perfect timing, recognizing that even when circumstances appear bleak, illogical, or outright impossible, His sovereign plan is unfolding with meticulous precision and unwavering purpose. It reminds us that God's promises are utterly reliable and will come to pass, often in ways we cannot foresee or comprehend from our limited perspective. Therefore, we are called to listen attentively to His word, even when it challenges our assumptions, defies our logic, or calls us to acts of faith that seem counter-intuitive in our present circumstances, knowing that His ultimate purposes are for our good and His glory, leading to ultimate restoration and fulfillment.
Questions for Reflection
FAQ
Why is the dating in Jeremiah 32:1 so specific, referencing two different kings?
Answer: The precise dating, referencing both "the tenth year of Zedekiah king of Judah" and "the eighteenth year of Nebuchadrezzar," serves multiple crucial purposes. Firstly, it provides a highly accurate historical anchor for the prophecy, allowing scholars to synchronize biblical events with known ancient Near Eastern chronologies. This dual dating was a common practice in ancient records to ensure accuracy and cross-reference events across different kingdoms. Secondly, it underscores God's absolute sovereignty over all nations and rulers. By referencing Nebuchadrezzar, the pagan king who was God's instrument of judgment, the text subtly highlights that even the actions of foreign powers are within God's divine plan and under His ultimate control. Lastly, it emphasizes the reliability and precision of God's prophetic word, demonstrating that His plans unfold exactly as and when He declares them. This meticulousness lends immense credibility to the extraordinary prophecy of hope that follows in Jeremiah 32, making its future fulfillment certain.
What was the significance of "the tenth year of Zedekiah" for Judah?
Answer: The tenth year of King Zedekiah (c. 588/587 BCE) marked a critical and desperate turning point for the Kingdom of Judah. At this time, Jerusalem was under a brutal and relentless siege by the Babylonian army, which had begun in Zedekiah's ninth year (2 Kings 25:1). The city was suffering immensely from famine, disease, and the constant threat of assault. This period represented the final, agonizing throes of Judah's independence before its ultimate destruction and the Babylonian exile. It was a time of immense despair and hopelessness, making the prophecy of future restoration that Jeremiah receives in this very moment all the more remarkable, counter-intuitive, and a profound testament to God's enduring faithfulness.
What was Jeremiah's situation when he received this word from the LORD?
Answer: As stated in the immediately following verses, Jeremiah 32:2-5, Jeremiah was imprisoned in the court of the guard, which was part of the royal palace in Jerusalem. He had been confined by King Zedekiah himself because of his persistent and unpopular prophecies that the city would inevitably fall to the Babylonians and that Zedekiah would be captured. Receiving a divine word while imprisoned highlights God's ability to communicate with His prophets regardless of their physical circumstances, political opposition, or perceived limitations, emphasizing that God's word cannot be bound or silenced by human decree.
CHRIST-CENTERED FULFILLMENT
Jeremiah 32:1, with its emphasis on the precise timing of God's word amidst judgment and the promise of future restoration, finds its ultimate and glorious fulfillment in Jesus Christ. The "word that came to Jeremiah from the LORD" ultimately points to the very Word of God incarnate, Jesus Christ, through whom God has fully and finally spoken to humanity (John 1:1-14). Just as God's word to Jeremiah came at a specific, desperate historical juncture—a time of national crisis and impending doom—so too did Christ come "in the fullness of time" (Galatians 4:4), at a divinely appointed moment in history to accomplish salvation for all humanity. The promise of future restoration for Judah, symbolized by Jeremiah buying the field, foreshadows the greater spiritual restoration and the establishment of the new covenant through Christ's atoning sacrifice. The new covenant, explicitly promised in Jeremiah 31:31-34, is inaugurated by Christ's blood (Luke 22:20), fulfilling the deepest longings for a renewed relationship with God that Jeremiah's prophecy hinted at. Thus, Jeremiah 32:1, by grounding a message of hope in historical precision, ultimately anticipates the coming of the Messiah, who is the embodiment of God's faithful word, the guarantor of eternal redemption, and the ultimate restorer of all things for those who believe (Revelation 21:5).