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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 32:15 delivers a powerful divine assurance of future restoration and hope amidst the dire circumstances of Judah's impending destruction and exile. This declaration, given by the LORD of hosts to Jeremiah while he was imprisoned during the Babylonian siege, prophetically affirms that despite the present desolation, God's covenant faithfulness will prevail, leading to a complete re-establishment of life, prosperity, and ownership of the land for His people, Israel. It underscores God's unwavering commitment to His promises, even when human circumstances appear utterly hopeless.
Context
Literary Context
Jeremiah 32 opens with the prophet Jeremiah imprisoned in the court of the guard, as Jerusalem is under siege by the Babylonian army. This chapter is strategically placed at a pivotal moment, just before the city's final fall and the subsequent exile. The immediate verses, Jeremiah 32:1-5, describe Jeremiah's confinement and the certainty of Jerusalem's capture and King Zedekiah's fate. In this context of impending doom, God commands Jeremiah to perform a highly symbolic act: to purchase a field from his cousin Hanamel in Anathoth, as detailed in Jeremiah 32:6-9. This transaction, complete with legal documentation and witnesses (Jeremiah 32:10-14), seems utterly illogical given the foreign occupation, yet it serves as a tangible, prophetic sign of God's future plans. Verse 15, therefore, functions as the divine explanation and theological anchor for this seemingly irrational act, declaring the certain future re-possession of the land.
Historical & Cultural Context
The historical backdrop is the final days of the Kingdom of Judah, specifically around 588-586 BC, when Nebuchadnezzar's Babylonian forces laid siege to Jerusalem. The people of Judah faced starvation, disease, and the imminent destruction of their capital and temple. Land ownership was deeply significant in ancient Israel, intrinsically tied to tribal inheritance and covenant promises, such as those outlined in Numbers 26:52-56. The act of purchasing land, even during a siege, was a legal and culturally understood means of establishing future claim. Jeremiah's purchase of the field in Anathoth, a Levitical city mentioned in Joshua 21:18 where his family owned land, highlights the enduring nature of these land rights and God's intention to honor them. The very idea of "possessing again" in this land would have resonated deeply with a people whose identity was intrinsically linked to their promised inheritance.
Key Themes
This verse powerfully encapsulates several overarching themes found in Jeremiah and the broader prophetic literature. Primarily, it highlights hope amidst despair, demonstrating God's ability to bring life and restoration out of desolation, even when all human hope is lost. It underscores divine sovereignty and faithfulness, as the title "LORD of hosts" emphasizes God's absolute power and His unwavering commitment to His covenant with Israel, despite their rebellion and the ensuing judgment. The entire narrative of Jeremiah's land purchase, culminating in this verse, is a profound example of prophetic symbolism, where a physical act serves as a visible sign of an unseen spiritual truth and future reality. Finally, the specific mention of "houses and fields and vineyards" points directly to the restoration of the land and normal life, signifying a complete return to agricultural bounty, settled dwelling, and the fulfillment of the Abrahamic covenant regarding the land, as seen in Genesis 12:7.
Exposition and Analysis
Key Word Analysis
This is the personal, covenantal name of God, derived from a root meaning "to be" or "to exist," thus signifying "the self-Existent or Eternal." Its presence here emphasizes that the promise of restoration is not a mere human wish but a divine decree from the unchangeable, covenant-keeping God who is eternally faithful to His word.
This word refers to a "mass of persons (or figuratively, things), especially reg. organized for war (an army)." When combined with "LORD" (Yᵉhôvâh tsâbâʼ), it forms the powerful title "LORD of hosts," portraying God as the sovereign commander of heavenly armies and all creation. This title reinforces the absolute authority and certainty behind the promise, indicating that no earthly power, not even the mighty Babylonians, can thwart His ultimate plan.
This primitive root means "to erect, i.e. create; by extension, to procure, especially by purchase (causatively, sell); by implication to own." The KJV's "possessed again" accurately captures the nuance of re-acquisition and re-establishment of ownership. This word underscores the idea of a complete and lawful re-establishment of property rights and settled life, emphasizing that the future return would be permanent and legitimate under God's decree, not merely a temporary reprieve.
Verse Breakdown
"For thus saith the LORD of hosts, the God of Israel;"
This opening clause establishes the divine authority and source of the prophecy. "Thus saith the LORD" is a common prophetic formula, signaling a direct word from God. The titles "LORD of hosts" (Yahweh Sabaoth) and "the God of Israel" powerfully convey His omnipotence, His covenant relationship with His people, and His unassailable faithfulness, even in judgment. This is not a human speculation but a certain declaration from the sovereign ruler of all.
"Houses and fields and vineyards"
These specific items represent the fundamental elements of settled, prosperous life in ancient Israel. "Houses" signify dwelling and family life; "fields" and "vineyards" represent agricultural productivity, economic stability, and the bounty of the promised land. Their mention paints a vivid picture of complete restoration, moving beyond mere survival to a flourishing existence characterized by security and abundance.
"shall be possessed again in this land."
This final clause is the core of the promise. "Possessed again" (qânâh) implies a re-acquisition and re-establishment of ownership, emphasizing a return to normalcy and security. The phrase "in this land" is crucial, referring specifically to the land of Israel, the promised inheritance. It underscores the geographical and tangible nature of the future restoration, directly countering the immediate reality of foreign occupation and exile.
Literary Devices
Jeremiah 32:15 is rich in Prophetic Oracle, a direct declaration from God, marked by the introductory formula "Thus saith the LORD." This device immediately establishes the divine authority and certainty of the message. The verse also employs powerful Symbolism, where "houses and fields and vineyards" are not merely literal properties but represent the entirety of a restored, flourishing national life and the fulfillment of God's covenant promises regarding the land. There is a strong element of Irony in the broader context, as God commands Jeremiah to buy land at the very moment it is about to be lost, creating a stark contrast between the immediate bleak reality and the certain future hope. This dramatic juxtaposition emphasizes God's transcendent power over human circumstances. Furthermore, the use of the divine title "LORD of hosts" (Yahweh Sabaoth) serves as an Appellation of Power, reinforcing God's absolute sovereignty and ability to bring about what He declares, regardless of the obstacles.
Theological and Thematic Connections
Jeremiah 32:15 stands as a powerful testament to God's unwavering faithfulness and His redemptive character. Even in the midst of severe judgment, God's ultimate purpose for His people is not destruction but restoration. This verse reveals that divine judgment, while necessary for purification and discipline, is never God's final word. His covenant promises, particularly concerning the land and the nation of Israel, are immutable. It teaches that God's plans transcend human understanding and immediate circumstances, demonstrating His ability to work through apparent defeat to bring about His ultimate victory and the flourishing of His people. This theme of restoration is a recurring motif throughout Scripture, pointing to God's steadfast love and His commitment to fulfill every promise He has made.
Reflection and Application
Jeremiah 32:15 offers profound encouragement for believers facing seemingly insurmountable challenges today. It reminds us that God's promises are not contingent on our favorable circumstances but on His unchanging character and sovereign power. When our lives, communities, or the world around us seem to be crumbling, this verse calls us to look beyond the immediate despair to the certainty of God's ultimate restoration. It challenges us to cultivate a faith that acts, like Jeremiah's purchase of the field, even when such actions appear illogical or counter-intuitive in the face of adversity. This passage teaches us to cling to God's Word as our anchor, trusting that He is a God who brings life out of death, hope out of hopelessness, and beauty out of ashes. Our present trials are not the end of the story; God's faithful love promises a future of re-possession and flourishing, whether in our personal lives or in the grand sweep of His redemptive plan.
Questions for Reflection
FAQ
Why did God command Jeremiah to buy land when it was about to be taken by the Babylonians?
God commanded Jeremiah to purchase the field as a powerful, tangible prophetic sign. In a time of utter despair and impending exile, this act served as a visible assurance that the people would indeed return to the land and re-possess it. It was a divine object lesson, demonstrating God's faithfulness to His covenant promises and His sovereign control over history, even when circumstances seemed to contradict His word. The legal transaction, complete with witnesses and documentation (Jeremiah 32:9-14), underscored the certainty and legitimacy of the future restoration.
Is this promise of restoration only for ancient Israel, or does it apply to believers today?
While the immediate fulfillment of Jeremiah 32:15 was the historical return of the Jewish people from Babylonian exile, its underlying theological principles have enduring application for all believers. The verse reveals God's character as a faithful, promise-keeping God who brings hope out of despair and restoration out of desolation. For Christians, this promise points to a greater spiritual inheritance and the ultimate restoration found in Christ. It assures us that God is working all things for good and that His ultimate plan includes a new heaven and a new earth where righteousness dwells, as promised in 2 Peter 3:13. Thus, while the specific land promise was for Israel, the principle of divine restoration and faithfulness applies universally.
Christ-Centered Fulfillment
Jeremiah 32:15 finds its ultimate and most profound fulfillment in Jesus Christ. While the immediate prophecy concerned the physical return of Israel to their land, it foreshadows the greater spiritual restoration and inheritance secured through the Messiah. The "houses and fields and vineyards" that would be possessed again in the land point to the new creation and the eternal dwelling God prepares for His people, not merely a temporal return to a physical plot of ground. Jesus, the true Son of David, is the one through whom God's covenant promises, including the promise of an eternal inheritance, are fully realized. He is the Lamb of God, who takes away the sin of the world that led to exile and brokenness, thereby making true reconciliation and restoration possible. Through His atoning sacrifice and resurrection, believers are given a spiritual "possession" that is imperishable, undefiled, and unfading, kept in heaven for them, as described in 1 Peter 1:3-4. The promise of a restored land culminates in the vision of a new heaven and a new earth, where God dwells with His people and there will be no more sorrow or death, a reality depicted in Revelation 21:1-4, made possible only through the redemptive work of Christ, the ultimate "purchaser" of our eternal inheritance.