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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 32:14 records the LORD's precise instruction to the prophet Jeremiah to carefully preserve the legal deeds of a land purchase within an earthen vessel. This divine command, issued while Jerusalem was under siege by Babylon and Jeremiah himself was imprisoned, served as a profound prophetic act and a tangible sign of God's unwavering promise of future restoration for His people. It powerfully underscored that despite imminent judgment and exile, God's covenant faithfulness would endure, ensuring the eventual return of Israel to their land and the renewal of their prosperity.
Context
Literary Context
Jeremiah 32:14 is situated within a remarkable narrative of prophetic symbolism and divine assurance, forming a crucial link in God's demonstration of future hope. The preceding verses (Jeremiah 32:6-13) detail Jeremiah's astonishing obedience to God's command to purchase a field in Anathoth from his cousin Hanamel. This transaction occurred at a time when Jerusalem was besieged by the Babylonian army, rendering the land seemingly worthless. Jeremiah's act was a profound counter-cultural statement of faith, directly challenging the prevailing despair. Verse 14 then provides the divine directive for the meticulous preservation of the two copies of the deed—one sealed (for future verification) and one open (for immediate reference)—within an earthen jar. This act of preservation is immediately followed by God's explicit promise in Jeremiah 32:15 that "Houses and fields and vineyards shall again be bought in this land," directly linking the symbolic act to the future hope of restoration. The broader context of Jeremiah 32 contrasts the immediate despair of judgment with the enduring certainty of God's covenant faithfulness, setting the stage for the New Covenant prophecies.
Historical & Cultural Context
The events of Jeremiah 32 unfold during the final, desperate days of the Kingdom of Judah, specifically during the protracted siege of Jerusalem by Nebuchadnezzar's Babylonian forces (circa 588-586 BC). Jeremiah was imprisoned in the court of the guard (Jeremiah 32:2) because of his unpopular prophecies of impending doom and exile, which were seen as demoralizing the people. The purchase of land at such a time would have appeared utterly absurd and financially reckless to any contemporary observer, as the land was on the verge of conquest and its inhabitants destined for exile. Culturally, the practice of having two copies of a legal document—one sealed for security and one open for immediate consultation—was a common and well-established legal custom in the ancient Near East, ensuring both the integrity and accessibility of important records. The use of an "earthen vessel" for long-term storage was also a practical and widely understood method, as clay jars provided excellent protection from moisture, insects, and general decay, preserving documents for extended periods, often by burying them for safekeeping. This historical and cultural backdrop lends profound weight to the symbolic meaning of God's command for preservation, highlighting its counter-intuitive nature yet practical wisdom.
Key Themes
Jeremiah 32:14 powerfully contributes to several overarching themes within the book of Jeremiah and broader biblical theology. Firstly, it highlights Divine Sovereignty and Omniscience, demonstrating that God's plans transcend human circumstances and immediate appearances. Even in the midst of profound national judgment, God is actively working out His long-term purposes for His people, as seen in His foreknowledge of their return after seventy years (Jeremiah 29:10). Secondly, it underscores God's Unwavering Faithfulness to His Covenant Promises. Despite Israel's profound unfaithfulness and rebellion, God remains irrevocably committed to His covenant with Abraham, Isaac, and Jacob, which included the promise of the land as an eternal possession. The preservation of the deeds is a tangible sign that the promise of the land remains valid and will ultimately be fulfilled, even if its immediate fulfillment is delayed by disciplinary exile. Thirdly, the passage emphasizes Hope in Despair, offering a beacon of light in a period of national catastrophe. Jeremiah's act of faith, explicitly commanded by God, serves as a concrete assurance that judgment is not the final word, and future restoration is certain. This theme resonates deeply with the broader message of hope and renewal found in passages like the prophecy of the New Covenant (Jeremiah 31:31-34).
Exposition and Analysis
Key Word Analysis
This word, derived from a primitive root, signifies "to close up" or "to seal," often implying finality, authenticity, or security. In the context of legal documents, a sealed copy was typically the original, authenticated by witnesses and sealed to prevent tampering or alteration. Its preservation indicates the unchangeable and legally binding nature of the transaction, mirroring the unalterable and secure nature of God's promises.
While its primary meaning is "to denude" or "uncover," in this context, it refers to a document that is "open" or "revealed," meaning it is accessible for immediate reading and reference. The presence of both a sealed and an open copy ensured both the security of the original record and the immediate accessibility of its contents, a common and prudent legal practice of the time.
This term refers to a "piece of pottery" or "earthenware." When combined with "vessel" (kᵉlîy), it denotes a common clay jar. The choice of an earthen vessel for preservation was highly practical in the ancient world, as these durable, often inexpensive, and easily sealed containers could protect their contents from the elements, ensuring their longevity. Symbolically, it suggests that even common, seemingly fragile means can be used by God to preserve His precious and enduring promises.
Verse Breakdown
"Thus saith the LORD of hosts, the God of Israel;"
This opening phrase powerfully establishes the divine authority and unwavering truth behind the subsequent command. "The LORD of hosts" (Yahweh Sabaoth) emphasizes God's supreme power and control over all creation, including angelic and earthly armies, reinforcing that His word is backed by omnipotence. "The God of Israel" highlights His unique and unbreakable covenant relationship with His chosen people, underscoring His faithfulness to them even in the midst of judgment and discipline.
"Take these evidences, this evidence of the purchase, both which is sealed, and this evidence which is open;"
This is the direct, specific command given to Jeremiah regarding the legal deeds for the purchased field. The "evidences" (Hebrew: çêpher) refer to the written documents—the contract of sale. The explicit mention of both a "sealed" and an "open" copy reflects standard ancient Near Eastern legal practice, where the sealed copy served as the authoritative original for long-term preservation and future verification, while the open copy was for immediate consultation and public knowledge. This duality ensured both the integrity and accessibility of the record.
"and put them in an earthen vessel, that they may continue many days."
This clause specifies the method and the ultimate purpose of the preservation. The "earthen vessel" (a clay jar) was a common and effective means of protecting perishable items, including scrolls, from decay, moisture, and pests, especially when buried. The explicit purpose, "that they may continue many days," underscores the long-term nature of God's promise. It points beyond the immediate crisis of the Babylonian siege and impending exile to a distant future time when these deeds would again be relevant, signifying a return to normalcy, prosperity, and re-establishment in the land of Israel.
Literary Devices
Jeremiah 32:14 is profoundly rich in Symbolism. The entire act of purchasing the field and preserving the deeds is a powerful prophetic gesture. The purchase of the field itself, made when the land was about to be overrun by an enemy army, symbolizes God's ultimate ownership and His certain future restoration of Israel to their land, defying all immediate human logic and despair. The earthen vessel symbolizes the fragility of human instruments and the commonness of earthly means, yet it highlights their effectiveness when used under divine command for the preservation of divine promises. It also subtly suggests that God's truth can be safeguarded even in seemingly humble or vulnerable containers. The sealed and open deeds symbolize the dual nature of God's truth and promises: some aspects are clearly revealed and immediately accessible (the open copy), while others are securely held by God, awaiting their appointed time of revelation or fulfillment (the sealed copy), yet both are equally valid and binding. The phrase "many days" employs Hyperbole or Emphasis to stress the long duration of the Babylonian exile and the period of waiting, yet simultaneously assures the enduring nature of God's promise that extends far beyond that temporary period of judgment.
Theological and Thematic Connections
Jeremiah 32:14 stands as a powerful testament to God's enduring faithfulness and His sovereign control over history, even amidst profound human failure and national catastrophe. The preservation of the land deeds in an earthen vessel vividly illustrates that God's promises are secure and unchangeable, regardless of the immediate, dire circumstances. This act of faith, commanded by God, served as a tangible sign that the judgment of exile was not the final word for Israel, but rather a temporary discipline leading to a promised restoration. It underscores the biblical truth that God's word, like these carefully preserved documents, is imperishable and will ultimately accomplish His purposes, providing an unshakeable foundation for hope even when all human hope seems lost.
Reflection and Application
Jeremiah 32:14 offers profound lessons for believers navigating periods of uncertainty, despair, or seemingly insurmountable challenges. It calls us to cultivate a faith that looks beyond immediate, visible circumstances to the eternal and unchanging promises of God. Just as Jeremiah was commanded to perform an illogical act of purchasing land during a siege, we too may be called to acts of faith that defy human reason, trusting in God's long-term plan even when the present is bleak and the future seems impossible. This passage reminds us that God's faithfulness is not contingent upon our current situation or the world's chaos; His word is secure, preserved, and will ultimately come to pass. Our hope is anchored not in visible prosperity or immediate comfort but in the unchanging character and promises of God, which are as enduring as the ancient deeds in their earthen vessel. We are encouraged to hold fast to the Scriptures, knowing that within their pages are the "evidences" of God's past faithfulness and future intentions for His people, providing a steadfast anchor for our souls.
Questions for Reflection
FAQ
Why did God command Jeremiah to buy land when it was about to be conquered?
God commanded Jeremiah to buy land as a powerful symbolic act of faith and a tangible sign of His promise of future restoration for Israel. From a human perspective, purchasing land that was about to be overrun by the Babylonian army seemed illogical, foolish, and a waste of money. However, God intended this act to demonstrate His absolute sovereignty and His unwavering commitment to His covenant with Israel. It was a prophetic assurance that, despite the impending judgment and exile, the people would eventually return to their land, and normal life, including land ownership, would be restored. This promise is explicitly stated in Jeremiah 32:15, affirming that "Houses and fields and vineyards shall again be bought in this land." It served as a visible pledge of a future that seemed impossible in the present.
What is the significance of the "sealed" and "open" evidences?
The practice of having both a sealed and an open copy of a legal document was a common and prudent custom in the ancient Near East. The "sealed" evidence (deed) was the authoritative, original copy, authenticated by witnesses and sealed to prevent tampering or alteration. It was typically kept for long-term preservation and future verification, much like a modern-day certified copy or a will. The "open" evidence was an unsealed copy, readily accessible for immediate reference and public knowledge of its contents. In Jeremiah 32:14, the command to preserve both signifies the dual nature of God's promises: some aspects are clearly revealed and immediately applicable, while others are securely held by God, awaiting their appointed time of fulfillment, yet equally valid and binding. This legal precision underscores the certainty, integrity, and dual accessibility of God's word and His plans.
Christ-Centered Fulfillment
Jeremiah 32:14, with its emphasis on the preservation of a deed for future inheritance in a time of despair, finds its ultimate and most profound fulfillment in Jesus Christ. The physical land promised to Israel was a type and shadow of a greater, spiritual inheritance: the eternal Kingdom of God and everlasting life. Just as the physical deeds were preserved in an earthen vessel, God's eternal covenant promises, particularly the promise of salvation, reconciliation, and new creation, are secured and guaranteed in Christ. He is the ultimate "sealed" document, the "Amen, the faithful and true witness" (Revelation 3:14), whose perfect life, atoning sacrifice, and glorious resurrection irrevocably secured our spiritual inheritance. Through His death and resurrection, Christ purchased a people for God, and the "evidence of the purchase" is His shed blood and the Holy Spirit, who serves as a "seal" and "guarantee" of our future inheritance until the redemption of God's purchased possession (Ephesians 1:13-14). The "earthen vessel" can also be seen as a powerful metaphor for the human body, which, though fragile and mortal, carries the invaluable treasure of the gospel and the indwelling Spirit (2 Corinthians 4:7), preserving the divine truth and hope for "many days" until Christ's glorious return. Thus, the future hope of land ownership in Jeremiah points forward to the glorious, incorruptible, and eternal inheritance that believers possess in Christ, the true and lasting fulfillment of all God's promises, for "all the promises of God find their Yes in Him" (2 Corinthians 1:20).