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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Jeremiah 32:1–15. His four-level outline is real structure in the source text, so it is rendered as structure.
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.
Historical interpretation
Two Centuries of Reception
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
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.
(v. 9 seqq.) But I understood that it was the word of the Lord, and I bought a field from my cousin Anameel, who is in Anathoth, and I weighed out the silver, seven shekels and ten silver coins. And I wrote it in a book, and signed it, and called witnesses, and weighed the silver on a scale. And I received the sealed deed, the terms and conditions, and the external seals. It was indeed difficult and almost absurd, worthy of laughter, for the one who was prophesying the imminent capture of Jerusalem and the captivity of all, to buy a field in Anathoth that he would never possess. But I understood, he said, that it was the word of the Lord and that my purchase should be connected with the argument and prophecy of the Lord; and therefore I obeyed his command to make the purchase; nor was it in vain that God spoke to me about such a matter: and I weighed out seventeen shekels of silver, which we convert into staters. Now a shekel has twenty obols, as it is written in the final volume of Ezekiel (Ezek. 45). And the Prophet bought it for seventeen shekels, a number in which the boy David, servant of the Lord, sang on the day when the Lord delivered him from the hand of all his enemies and from the hand of Saul, and said: I will love you, O Lord, my strength; the Lord is my rock, my fortress, and my deliverer. My God, my helper, and I will hope in Him: my protector, and the horn of my salvation (Psalm XVII, 1). The number ten indicates a mystical number, as shown in the Decalogue which was written on stone tablets by the finger of God, and the days of fasting and propitiation in the seventh month (Exodus XIII). We also prove, with numerous testimonies from the Scriptures, that the number seven, in which true Sabbath and rest exist, is holy. I could have provided at least a few examples, if it were not pointless to teach what is already known. Therefore, in this number, a possession is bought by a prophet and priest, and it is written in a book and signed, and witnesses are brought forth, and silver is carefully weighed out, so that all the rights of sale and purchase are preserved, and there is a certain ownership, confirmed by agreements and promises. Or let those who try to claim false wills, and sometimes even wills with witnesses, listen to this.
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Summary
Jeremiah 32:11 meticulously details the legal procedure followed by the prophet Jeremiah in purchasing a field from his cousin Hanamel. This act, undertaken while Jerusalem was under siege by the Babylonians, involved taking possession of two copies of the deed: one sealed according to legal custom for secure preservation and future verification, and another open for immediate public reference. This seemingly illogical transaction in a time of national collapse served as a profound prophetic sign, demonstrating God's unwavering promise of future restoration and the eventual return of His people to the land of Judah.
Context
Literary Context
Jeremiah 32 opens with the prophet imprisoned in the court of the guard during the final siege of Jerusalem by the Babylonian army. Despite the dire circumstances and his own prophetic message of impending destruction, God commands Jeremiah to buy a field in Anathoth from his cousin Hanamel, a surprising directive given the imminent fall of the city Jeremiah 32:7. This specific verse, Jeremiah 32:11, describes the meticulous legal steps taken to secure the purchase, immediately following the payment for the field and the signing of the deed in the presence of witnesses Jeremiah 32:9-10. The entire chapter emphasizes the profound contrast between human despair and divine certainty, with Jeremiah's seemingly irrational act serving as a tangible, legally binding demonstration of God's future plans for restoration and hope.
Historical & Cultural Context
The events described in Jeremiah 32 unfold around 587-586 BC, a period of immense national crisis for Judah. Jerusalem was under siege, and its fall was imminent, leading directly to the Babylonian exile. In this context, purchasing land would seem utterly irrational, as property values would be non-existent, and the land itself was about to be conquered and its inhabitants deported. However, ancient Near Eastern legal customs, particularly regarding land transactions, were highly formalized and robust. The practice of creating two copies of a deed—one sealed (often rolled and sealed with a signet ring, containing the precise legal terms) and one open (an accessible copy for immediate reference)—was a common and critical safeguard. This dual documentation ensured the legality and future provability of the transaction, providing an undeniable record that could be consulted if disputes arose or when the time came for the land to be reclaimed, even after generations.
Key Themes
Jeremiah's purchase, meticulously detailed in this verse, underscores several profound theological and narrative themes. Firstly, it highlights Faith in God's Promise, as Jeremiah acts on God's explicit word despite all human reason and dire circumstances, demonstrating that true faith is "the assurance of things hoped for, the conviction of things not seen" Hebrews 11:1. Secondly, it emphasizes Legal Diligence and Integrity, showcasing that even in chaos and impending national disaster, God's prophet adheres scrupulously to "the law and custom," reflecting God's own orderliness, justice, and the importance of righteous dealings. This meticulousness underscores the divine commitment behind the prophetic act. Thirdly, the dual deeds serve as a powerful Assurance of Future Restoration, a tangible symbol of God's unwavering covenant faithfulness. It was a prophetic sign that Judah would indeed be restored, and life would return to normal, fulfilling God's plans for a "hope and a future" Jeremiah 29:11 after the seventy years of exile Jeremiah 29:10.
Exposition and Analysis
Key Word Analysis
Meaning "writing (the art or a document); by implication, a book." In this context, it refers to the written deed or scroll that served as proof of the purchase. This "evidence" was a tangible, legally binding document, underscoring the certainty and formality of the transaction and its future validity.
Meaning "to close up; especially to seal." This refers to the act of sealing a document, typically with a signet ring, to authenticate it and preserve its contents from alteration or premature disclosure. The sealed deed contained the full, precise legal terms and was meant for secure, long-term preservation, to be opened only when necessary for verification or dispute resolution.
Meaning "to denude... figuratively, to reveal." In this context, it refers to the unsealed copy of the deed, which was "open" or readily accessible for public inspection and immediate reference. This ensured transparency and allowed for easy verification of the transaction's basic details without breaking the seal of the primary, more detailed document.
Verse Breakdown
"So I took the evidence of the purchase,"
This phrase signifies Jeremiah's active and deliberate role in physically receiving and accepting the legal documents that validated his acquisition of the field. "Evidence" here refers to the written deed, the tangible proof of ownership. The act of "taking" emphasizes the completion of the transaction and Jeremiah's legal possession of the documents, underscoring the reality and seriousness of the prophetic act.
"both that which was sealed according to the law and custom,"
This specifies the first and more authoritative type of deed. The "sealed" document contained the full, legally binding details of the transaction, authenticated by a seal (likely a signet ring impression). It was kept secure, often in a clay jar, to prevent tampering and ensure its integrity for future reference, adhering to established legal practices and societal norms of the time. This represented the secure, unchangeable nature of God's promise.
"and that which was open:"
This describes the second type of deed. The "open" copy was unsealed and readily accessible, serving as a public record or a summary of the transaction. Its purpose was immediate verification and transparency, allowing any interested party to confirm the basic details of the purchase without needing to break the seal of the more comprehensive, primary document. This represented the public declaration and visible assurance of God's promise.
Literary Devices
Jeremiah 32:11 primarily employs Symbolism and functions as a profound Prophetic Act. The entire transaction of Jeremiah purchasing a field, and specifically the dual nature of the deeds (sealed and open), is deeply symbolic. The sealed deed represents God's unchangeable, secure, and future promise of restoration for Israel, a promise that is certain and preserved, awaiting its appointed time for full revelation. Its hidden nature speaks to the divine mystery and certainty of God's long-term plan. The open deed symbolizes the immediate, visible declaration of this promise, a public testimony to God's faithfulness even in the face of apparent defeat and national collapse. This entire transaction functions as a Prophetic Act, a tangible, performed prophecy that powerfully communicates God's intention to bring His people back to the land and restore their fortunes, despite the present desolation. The meticulous adherence to legal custom underscores the divine commitment and the absolute certainty of the promised future, reinforcing that God's word is as binding as any legal contract.
Theological and Thematic Connections
Jeremiah 32:11 profoundly illustrates God's sovereignty and unwavering faithfulness, even amidst human despair and national collapse. The meticulous legal process of the land purchase, with its sealed and open deeds, serves as a powerful metaphor for the certainty of God's covenant promises. Just as a legal deed guarantees future ownership, God's word guarantees the future restoration of His people and their land. This act of faith in purchasing property in a besieged city underscores that God's plans transcend immediate circumstances and human logic. It teaches us that divine promises are legally binding and eternally secure, providing a firm foundation for hope when all human hope seems lost, reminding us that God's word is His bond.
Reflection and Application
Jeremiah 32:11 calls believers to cultivate a radical trust in God's promises, even when our present circumstances seem to contradict them entirely. Just as Jeremiah invested in a future that was humanly impossible, we are challenged to live by faith, making decisions and taking actions that reflect our confidence in God's ultimate victory and restoration, not merely our immediate, often bleak, reality. This means investing our time, resources, and energy into God's kingdom, even when the world around us seems chaotic or hopeless, knowing that our true inheritance is secure in Him. Furthermore, Jeremiah's meticulous adherence to "the law and custom" reminds us of the importance of integrity, diligence, and orderliness in all our dealings, reflecting the character of our God who is faithful, just, and orderly. This verse offers a profound message of hope: no matter how bleak the present, God's long-term plan for restoration and blessing is sure, and His promises are as legally binding as a sealed deed, awaiting their full and glorious revelation in His perfect timing.
Questions for Reflection
FAQ
Why did Jeremiah buy a field when Jerusalem was about to fall?
Jeremiah's purchase of the field was not a logical financial investment in human terms but a powerful prophetic act commanded by God. At a time when Jerusalem was under siege and its destruction imminent, buying land symbolized God's unwavering promise that He would one day restore Judah. It was a tangible sign that land would again be bought and sold in the land, signifying a future return from exile and the re-establishment of normal life, demonstrating God's faithfulness and the certainty of His redemptive plan even in the face of despair Jeremiah 32:15.
What was the purpose of having both a "sealed" and an "open" deed?
This practice was a common legal custom in the ancient Near East, designed to ensure the integrity and accessibility of important documents. The "sealed" deed contained the precise and full legal terms of the transaction, protected by a seal (like a signet ring) to prevent tampering. It was the primary, secure copy meant for long-term preservation and to be opened only if a dispute arose or at a future designated time. The "open" deed was an unsealed, accessible copy, often a summary, for immediate public reference and verification. Together, they provided undeniable proof of the transaction and its details, reinforcing the certainty of God's promise of future restoration and His transparent dealings with His people.
Christ-Centered Fulfillment
Jeremiah 32:11, with its emphasis on the certain promise of future restoration secured by a legally binding, dual-deed transaction, finds its ultimate fulfillment in Jesus Christ. Just as Jeremiah's purchase was an act of faith in a future inheritance despite present desolation, Christ's redemptive work is the ultimate "purchase" of humanity and creation, securing for us an eternal inheritance that is far beyond our present sight. The "sealed deed" of God's promises to restore and redeem finds its unbreakable guarantee in the person and work of Christ; He is the "Amen," the faithful and true witness, in whom all God's promises are "Yes" and "Amen" 2 Corinthians 1:20. His death on the cross and triumphant resurrection are the "open deed," the public, undeniable declaration that God's plan of salvation and new creation is accomplished and revealed for all to see. Through Christ, we are not only promised a future return to a restored land but are given a spiritual inheritance, sealed by the Holy Spirit as a down payment of our future glory and the guarantee of our redemption Ephesians 1:13-14. He is the ultimate Kinsman-Redeemer who has bought us back from sin and death, ensuring our participation in the new heavens and new earth where all things are made new Revelation 21:1-5, fulfilling the deepest longing for restoration that Jeremiah's prophetic act so powerfully foreshadowed.