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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.
(Verse 13 and following) And I commanded Baruch before them, saying: Thus says the Lord of hosts, the God of Israel: Take these books, this sealed book, and this open book, and put them in an earthen vessel, that they may last for many days. For thus says the Lord of hosts, the God of Israel: Houses and fields and vineyards shall still be possessed in this land. To all whom the previous message has been told, both those present and those who see it, Baruch, the minister and disciple, is commanded not by the words of a teacher, but by the command of God, to take the books, one sealed and the other open, which have been kept in the custom of purchases, so that he may show the open volume to those who wish to read what the sealed book contains within: both in an earthen vessel, so they may last for many days. Therefore, the firm and long-awaited possession, which was guarded with such great care, so that neither if the books placed outside for sale were exposed to theft, nor if they were buried in the ground, would be destroyed by moisture from the earth. However, all of this was done so that those who saw it would understand once again that Jerusalem should be inhabited and lands should be possessed, which though they should have understood on their own without the words of Jeremiah, they are reminded by the words of the Lord, and it is said to them: The Lord of hosts, the God of Israel, says: Houses and fields and vineyards will still be possessed in this land. This is what Jeremiah had previously said: I understood that it was the word of the Lord; and for that reason, he bought a field that he was not going to possess.
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Summary
Jeremiah 32:13 records the prophet Jeremiah's solemn instruction to his faithful scribe, Baruch, concerning the safekeeping of the deeds for a field Jeremiah had just purchased. This command was given publicly, in the presence of witnesses, underscoring the legal validity and profound prophetic significance of the transaction. Occurring amidst the Babylonian siege of Jerusalem, this seemingly illogical act of buying land served as a powerful, tangible sign of God's unwavering promise of future restoration for Judah, even in the face of imminent destruction and exile.
Context
Literary Context
This verse marks a pivotal moment in the narrative of Jeremiah's prophetic land purchase, which commences with a direct divine command in Jeremiah 32:6. Having meticulously executed the transaction, including the weighing of silver and the sealing of the deeds in Jeremiah 32:9-12, Jeremiah now formally entrusts these crucial documents to Baruch. The immediate verses that follow, Jeremiah 32:14-15, detail the specific instructions for storing the deeds in an earthenware jar, explicitly stating the divine rationale: "For thus says the Lord of hosts, the God of Israel: Houses and fields and vineyards shall again be bought in this land." The entire chapter powerfully illustrates God's sovereign control over both Judah's immediate judgment and its ultimate, certain restoration.
Historical & Cultural Context
The historical backdrop of Jeremiah 32:13 is one of profound national crisis: Jerusalem is under siege by the Babylonian army, and its fall is imminent, a fate vividly prophesied by Jeremiah himself, as seen in Jeremiah 32:2. In this atmosphere of despair and impending exile, the act of purchasing land in Anathoth—a town likely already under Babylonian control or imminently threatened—was profoundly counter-cultural and seemingly irrational. However, the meticulous legal procedures described—the presence of witnesses, the careful weighing of silver, the sealing of deeds, and the public instruction to Baruch—were standard ancient Near Eastern practices for validating land transactions. These precise details lend irrefutable authenticity and legal weight to the prophetic sign, ensuring that the promise of future re-possession was legally sound and publicly attested, even when human reason suggested otherwise.
Key Themes
Jeremiah 32:13 contributes significantly to several major themes within the book of Jeremiah and broader biblical theology. Firstly, it powerfully illustrates Faith in Despair, as Jeremiah's obedient act of purchasing land during a siege demonstrates extraordinary trust in God's long-term plan, even when immediate circumstances were dire. This act of faith serves as a tangible sign, foreshadowing the promise of future restoration for the land. Secondly, the verse underscores the Divine Mandate behind Jeremiah's actions; he is not acting on his own initiative but under direct divine instruction, reinforcing the absolute authority and certainty of God's word. Thirdly, Baruch's role in safeguarding the deeds highlights the theme of Stewardship of Promise, symbolizing the preservation of divine truth and the physical evidence of God's covenant faithfulness for future generations. Baruch's unwavering faithfulness as Jeremiah's scribe is well-documented elsewhere, notably in Jeremiah 36:4. Finally, the emphasis on witnesses and the formal charging of Baruch reinforces the Legal Validation of God's promise, mirroring the certainty of the future repurchase and restoration of the land as declared in Jeremiah 32:44.
Exposition and Analysis
Key Word Analysis
This word (H6680) is a primitive root meaning "to constitute, enjoin," or "to command." It conveys a strong, authoritative directive, far beyond a mere suggestion. In this context, it emphasizes the solemnity and binding nature of Jeremiah's instruction to Baruch, which is itself a divine command relayed through the prophet. It highlights the weighty responsibility placed upon Baruch for the safekeeping of the deeds, underscoring the divine imperative behind the entire transaction.
This name (H1263) is a passive participle derived from the root "to bless," thus meaning "blessed." Baruch was Jeremiah's faithful scribe and companion, renowned for his crucial role in recording and preserving Jeremiah's prophecies. His name, "blessed," is remarkably fitting given his pivotal role in preserving the divine word and the physical evidence of God's promise, even amidst extreme national crisis. His presence here signifies the reliable transmission and preservation of God's prophetic acts for future generations.
This word (H5869), literally meaning "eye" or "in the presence of," signifies that Jeremiah's command was given openly and publicly. It emphasizes that witnesses were present, which was absolutely crucial for the legal validation of the land transaction and the subsequent safekeeping of the deeds. The public nature of the charge adds significant weight and authenticity to the prophetic act, ensuring its future recognition and undeniable certainty.
Verse Breakdown
"And I charged Baruch"
This clause establishes Jeremiah's direct and authoritative instruction to his trusted scribe, Baruch. The verb "charged" (tsâvâh) implies a solemn, binding command, reflecting the divine origin and imperative nature of the entire land purchase. Jeremiah is not merely making a request but issuing a directive with profound spiritual and practical implications for the preservation of God's promise.
"before them"
This phrase is critically important, indicating that Jeremiah's instruction was given in the presence of the witnesses who had just attested to the land purchase. This public declaration served to legally validate Baruch's responsibility for the deeds and the authenticity of the transaction itself. It ensured that the entire prophetic act was transparent, legally sound, and publicly attested, even for future generations who would one day see God's promise fulfilled.
"saying,"
This introductory word signals that the specific instructions for Baruch, detailing how and where to store the deeds, would follow immediately. It serves as a narrative bridge, connecting this verse to the subsequent verses (Jeremiah 32:14-15), which outline the practical steps for preserving the physical evidence of God's enduring promise of restoration.
Literary Devices
Jeremiah 32:13, when understood within its broader narrative, employs several powerful literary devices. The entire act of purchasing land during a siege functions as profound Symbolism, representing God's certain promise of future restoration despite immediate devastation. The physical deeds and their meticulous safekeeping symbolize the enduring nature of God's covenant and His immutable word, which will assuredly outlast the current judgment and exile. This prophetic act also serves as potent Foreshadowing, pointing to a future time when houses and fields will indeed be bought again in the land of Judah, a reality that seems utterly impossible in the present. Furthermore, the meticulous detail of the legal process, including the presence of witnesses and the formal charge to Baruch, demonstrates Verisimilitude or realism, grounding the prophetic act in tangible, culturally recognizable legal practices, thereby lending credibility and undeniable certainty to the divine promise.
Theological and Thematic Connections
Jeremiah 32:13, though concise, encapsulates profound theological truths about God's unwavering faithfulness, His absolute sovereignty, and the very nature of biblical hope. In a moment of national despair and impending doom, God commands an act that defies all human logic and reason, demonstrating unequivocally that His plans transcend immediate circumstances and human limitations. The public charge to Baruch highlights the critical importance of preserving divine promises and the indispensable role of faithful stewards in God's unfolding redemptive history. It powerfully teaches us that God's word is not subject to human limitations, historical contingencies, or the ebb and flow of political power; it will surely come to pass. This passage calls believers to cultivate a hope that is grounded not in transient visible circumstances but in the immutable character and unfailing promises of God, even when the future seems bleak and impossible from a human perspective.
Reflection and Application
Jeremiah 32:13, situated within its powerful and dramatic context, offers a profound call to radical faith and enduring hope for believers today. In a world often characterized by uncertainty, fear, and seemingly insurmountable challenges, this passage serves as a timeless reminder that God's promises are steadfast and immutable, even when our immediate circumstances suggest otherwise. Like Jeremiah, we are called to obey God's commands, even if they appear illogical, counter-intuitive, or even foolish from a purely human perspective. We are also called to be faithful stewards of God's truth, diligently preserving His word and promises for ourselves and for future generations, much like Baruch was entrusted with the precious deeds. This means living with an eternal perspective, trusting implicitly that God's ultimate plan of restoration and redemption will prevail, regardless of present difficulties or apparent setbacks. Our hope is not based on what we see with our eyes, but on the unfailing character of God who always keeps His word.
Questions for Reflection
FAQ
Why did Jeremiah buy land when Jerusalem was about to fall?
Jeremiah's land purchase was not a personal investment or an act of defiance against the impending judgment, but rather a powerful prophetic act commanded directly by God. It served as a tangible sign and an object lesson to the people of Judah that, despite the imminent destruction of Jerusalem and their subsequent exile, God would eventually restore them to their land. This act, seemingly illogical in the face of despair, was a concrete demonstration of God's unwavering promise that "houses and fields and vineyards shall again be bought in this land" (Jeremiah 32:15). It was a visible and legally attested expression of hope in God's long-term faithfulness and His ultimate plan for His people.
Who was Baruch and what was his role in this event?
Baruch was Jeremiah's faithful scribe and devoted companion. He played a crucial and often dangerous role in recording Jeremiah's prophecies, as vividly described in Jeremiah 36. In Jeremiah 32:13, Baruch is entrusted with the vital and sensitive task of safeguarding the deeds of the land purchase. This made him the custodian of the physical evidence of God's promise of future restoration, symbolizing the preservation of God's word and covenant truth for future generations who would return to the land. His faithfulness was essential to the prophetic act's integrity.
What is the significance of the phrase "before them" in this verse?
The phrase "before them" emphasizes that Jeremiah's instruction to Baruch was given publicly, in the presence of the witnesses who had just observed the land transaction. This detail is crucial for two main reasons: Firstly, it ensured the legal validity and authenticity of Baruch's responsibility for the deeds, adhering to the established legal customs of the time for property transactions. Secondly, and more importantly, it underscored the public and undeniable nature of the prophetic act itself, making it a clear, attested, and irrefutable sign of God's certain promise of future restoration for Judah, even in their darkest hour of national despair and impending exile.
Christ-Centered Fulfillment
Jeremiah 32:13, with its emphasis on a future inheritance secured by a divine promise and entrusted to a faithful steward, finds its ultimate fulfillment and deeper meaning in Jesus Christ. The land purchase, a tangible sign of future restoration for Israel, foreshadows the far greater and eternal inheritance that believers receive through Christ. Just as the deeds were meticulously preserved as a guarantee of future possession, so too is the Holy Spirit given to believers as a "down payment" or "guarantee" of their future inheritance in Christ, sealing them for the day of redemption (Ephesians 1:13-14). The "new covenant" promised in Jeremiah (Jeremiah 31:31-34) is established in Christ's blood, securing a spiritual reality that transcends any earthly land or temporal possession. Jesus Himself is the ultimate faithful steward, the one who perfectly fulfills all of God's promises, for "all the promises of God find their Yes in him" (2 Corinthians 1:20). Our hope is not in a temporal return to a physical land, but in Christ's promise to return and take us to an eternal dwelling place (John 14:1-3), a heavenly country secured by His finished work as the mediator of a new and better covenant (Hebrews 9:15).