TRV
Translation
King James Version
¶ Now when I had delivered the evidence of the purchase unto Baruch the son of Neriah, I prayed unto the LORD, saying,
Complete Jewish Bible
After giving the purchase contract to Barukh son of Neriyah, I prayed to ADONAI:
Berean Standard Bible
After I had given the deed of purchase to Baruch son of Neriah, I prayed to the LORD:
American Standard Version
Now after I had delivered the deed of the purchase unto Baruch the son of Neriah, I prayed unto Jehovah, saying,
World English Bible Messianic
Now after I had delivered the deed of the purchase to Baruch the son of Neriah, I prayed to the LORD, saying,
Geneva Bible (1599)
Now when I had deliuered the booke of the possession vnto Baruch, the sonne of Neriah, I prayed vnto the Lord, saying,
Young's Literal Translation
And I pray unto Jehovah--after my giving the purchase-book unto Baruch son of Neriah--saying,
See also
See on the biblical-era map
In the KJVVerse 19,748 of 31,102
Study This Verse
Commentary on Jeremiah 32 verses 16–25
16 ¶ Now when I had delivered the evidence of the purchase unto Baruch the son of Neriah, I prayed unto the LORD, saying,
17 Ah Lord GOD! behold, thou hast made the heaven and the earth by thy great power and stretched out arm, and there is nothing too hard for thee:
18 Thou shewest lovingkindness unto thousands, and recompensest the iniquity of the fathers into the bosom of their children after them: the Great, the Mighty God, the LORD of hosts, is his name,
19 Great in counsel, and mighty in work: for thine eyes are open upon all the ways of the sons of men: to give every one according to his ways, and according to the fruit of his doings:
20 Which hast set signs and wonders in the land of Egypt, even unto this day, and in Israel, and among other men; and hast made thee a name, as at this day;
21 And hast brought forth thy people Israel out of the land of Egypt with signs, and with wonders, and with a strong hand, and with a stretched out arm, and with great terror;
22 And hast given them this land, which thou didst swear to their fathers to give them, a land flowing with milk and honey;
23 And they came in, and possessed it; but they obeyed not thy voice, neither walked in thy law; they have done nothing of all that thou commandedst them to do: therefore thou hast caused all this evil to come upon them:
24 Behold the mounts, they are come unto the city to take it; and the city is given into the hand of the Chaldeans, that fight against it, because of the sword, and of the famine, and of the pestilence: and what thou hast spoken is come to pass; and, behold, thou seest it.
25 And thou hast said unto me, O Lord GOD, Buy thee the field for money, and take witnesses; for the city is given into the hand of the Chaldeans.
We have here Jeremiah's prayer to God upon occasion of the discoveries God had made to him of his purposes concerning this nation, to pull it down, and in process of time to build it up again, which puzzled the prophet himself, who, though he delivered his messages faithfully, yet, in reflecting upon them, was greatly at a loss within himself how to reconcile them; in that perplexity he poured out his soul before God in prayer, and so gave himself ease. That which disturbed him was not the bad bargain he seemed to have made for himself in purchasing a field that he was likely to have no good of, but the case of his people, for whom he was still a kind and faithful intercessor, and he was willing to hope that, if God had so much mercy in store for them hereafter as he had promised, he would not proceed with so much severity against them now as he had threatened. Before Jeremiah went to prayer he delivered the deeds that concerned his new purchase to Baruch, which may intimate to us that when we are going to worship God we should get our minds as clear as may be from the cares and incumbrances of this world. Jeremiah was in prison, in distress, in the dark about the meaning of God's providences, and then he prays. Note, Prayer is a salve for every sore. Whatever is a burden to us, we may by prayer cast it upon the Lord and then be easy.
In this prayer, or meditation,
I. Jeremiah adores God and his infinite perfections, and gives him the glory due to his name as the Creator, upholder, and benefactor, of the whole creation, thereby owning his irresistible power, that he can do what he will, and his incontestable sovereignty, that he may do what he will, Jer 32:17-19. Note, When at any time we are perplexed about the particular methods and dispensations of Providence it is good for us to have recourse to our first principles, and to satisfy ourselves with the general doctrines of God's wisdom, power, and goodness. Let us consider, as Jeremiah does here, 1. That God is the fountain of all being, power, life, motion, and perfection: He made the heaven and the earth with his outstretched arm; and therefore who can control him? Who dares contend with him? 2. That with him nothing is impossible, no difficulty insuperable: Nothing is too hard for thee. When human skill and power are quite nonplussed, with God are strength and wisdom sufficient to master all the opposition. 3. That he is a God of boundless bottomless mercy; mercy is his darling attribute; it is his goodness that is his glory: "Thou not only art kind, but thou showest lovingkindness, not to a few, to here and there one, but to thousands, thousands of persons, thousands of generations." 4. That he is a God of impartial and inflexible justice. His reprieves are not pardons, but if in mercy he spares the parents, that they may be led to repentance, yet such a hatred has he to sin, and such a displeasure against sinners, that he recompenses their iniquity into the bosom of their children, and yet does them no wrong; so hateful is the unrighteousness of man, and so jealous of its own honour is the righteousness of God. 5. That he is a God of universal dominion and command: He is the great God, for he is the mighty God, and might among men makes them great. He is the Lord of hosts, of all hosts, that is his name, and he answers to his name, for all the hosts of heaven and earth, of men and angels, are at his beck. 6. That he contrives every thing for the best, and effects every thing as he contrived it: He is great in counsel, so vast are the reaches and so deep are the designs of his wisdom; and he is mighty in doing, according to the counsel of his will. Now such a God as this is not to be quarrelled with. His service is to be constantly adhered to and all his disposals cheerfully acquiesced in.
II. He acknowledges the universal cognizance God takes of all the actions of the children of men and the unerring judgment he passes upon them (Jer 32:19): Thy eyes are open upon all the sons of men, wherever they are, beholding the evil and the good, and upon all their ways, both the course they take and every step they take, not as an unconcerned spectator, but as an observing judge, to give every one according to his ways and according to his deserts, which are the fruit of his doings; for men shall find God as they are found of him.
III. He recounts the great things God had done for his people Israel formerly. 1. He brought them out of Egypt, that house of bondage, with signs and wonders, which remain, if not in the marks of them, yet in the memorials of them, even unto this day; for it would never be forgotten, not only in Israel, who were reminded of it every year by the ordinance of the passover, but among other men: all the neighbouring nations spoke of it, as that which redounded exceedingly to the glory of the God of Israel, and made him a name as at this day. This is repeated (Jer 32:21), that God brought them forth, not only with comforts and joys to them, but with glory to himself, with signs and wonders (witness the ten plagues), with a strong hand, too strong for the Egyptians themselves, and with a stretched-out arm, that reached Pharaoh, proud as he was, and with great terror to them and all about them. This seems to refer to Deu 4:34. 2. He brought them into Canaan, that good land, that land flowing with milk and honey. He swore to their fathers to give it them, and, because he would perform his oath, he did give it to the children (Jer 32:22) and they came in and possessed it. Jeremiah mentions this both as an aggravation of their sin and disobedience and also as a plea with God to work deliverance for them. Note, It is good for us often to reflect upon the great things that God did for his church formerly, especially in the first erecting of it, that work of wonder.
IV. He bewails the rebellions they had been guilty of against God, and the judgments God had brought upon them for these rebellions. It is a sad account he here gives of the ungrateful conduct of that people towards God. He had done every thing that he had promised to do (they had acknowledged it, Kg1 8:56), but they had done nothing of all that he commanded them to do (Jer 32:23); they made no conscience of any of his laws; they walked not in them, paid no respect to any of his calls by his prophets, for they obeyed not his voice. And therefore he owns that God was righteous in causing all this evil to come upon them. The city is besieged, is attacked by the sword without, is weakened and wasted by the famine and pestilence within, so that it is ready to fall into the hands of the Chaldeans that fight against it (Jer 32:24); it is given into their hands, Jer 32:25. Now, 1. He compares the present state of Jerusalem with the divine predictions, and finds that what God has spoken has come to pass. God had given them fair warning of it before; and, if they had regarded this, the ruin would have been prevented; but, if they will not do what God has commanded, they can expect no other than that he should do what he had threatened. 2. He commits the present state of Jerusalem to the divine consideration and compassion (Jer 32:24): Behold the mounts, or ramparts, or the engines which they make use of to batter the city and beat down the wall of it. And again, "Behold thou seest it, and takest cognizance of it. Is this the city that thou has chosen to put thy name there? And shall it be thus abandoned?" He neither complains of God for what he had done nor prescribes to God what he should do, but desires he would behold their case, and is pleased to think that he does behold it. Whatever trouble we are in, upon a personal or public account, we may comfort ourselves with this, that God sees it and sees how to remedy it.
V. He seems desirous to be let further into the meaning of the order God had now given him to purchase his kinsman's field (Jer 32:25): "Though the city is given into the hand of the Chaldeans, and no man is likely to enjoy what he has, yet thou hast said unto me, Buy thou the field." As soon as he understood that it was the mind of God he did it, and made no objections, was not disobedient to the heavenly vision; but, when he had done it, he desired better to understand why God had ordered him to do it, because the thing looked strange and unaccountable. Note, Though we are bound to follow God with an implicit obedience, yet we should endeavour that it may be more and more an intelligent obedience. We must never dispute God's statutes and judgments, but we may and must enquire, What mean these statutes and judgments? Deu 6:20.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 16–25. Public domain.
Copy as
TertullianAD 220
AGAINST PRAXEAS 10
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.
JeromeAD 420
Commentary on Jeremiah
(Verse 16 and following) And I prayed to the Lord after I had delivered the book of possession to Baruch the son of Neriah, saying: Alas, alas, alas, O Lord God (or who you are, O Lord God). Behold, you have made the heaven and the earth with your great power, and with your outstretched (or exalted) arm nothing will be difficult (or impossible) for you (or according to the Septuagint, nothing is hidden from you). You show mercy to thousands and repay the iniquity of the fathers into the bosom of their children after them, O mighty, great, powerful (which is said in Hebrew) Gibbor (): The Lord of hosts (or of powers) is your name. Great in counsel and incomprehensible in thought. Whose eyes are open upon all the ways of the sons of Adam (or humans), to render to each according to his ways, and according to the fruit of his inventions (Vulgate: his). After the celebration of the lawful purchase of the field, and after the sentence of the Lord, in which he promised houses, fields, and vineyards to be possessed henceforth, the Prophet prays to the Lord and expresses the anguish of his heart with groans, saying: Alas, alas, alas, Lord God: for which the Septuagint translated, ὁ ὢν, that is, who is, Lord God, according to what is said to Moses: Go, speak to the people of Israel: The One who is, has sent me to you (Exod. III, 14). Not that there are no others; but it is one thing for the Creator to exist by His own beneficence, another for Him to exist by the eternity of His nature. He praises the Lord and proclaims the Creator through His creatures. First, with his voice, he extols His power, mercy, and justice towards all of mankind; then he turns to Israel and describes in a famous discourse the great things He has done for them. And after so many blessings, he says that they, being forgetful of His goodness, provoked His mercy to bitterness, so that the city was besieged, and before the enemy broke in, it was consumed by famine, sword, and plague. But he first put forward all these things so that he could subsequently present what seemed to be a reproach to the divine judgment. And you say to me, Lord God, buy a field for silver, and have witnesses, when the city has been given into the hands of the Chaldeans? This portion of the text contains the entirety of this passage. Now let us return to each point individually. You made heaven and earth in your great power. And John says of the Son: All things were made through him, and without him was not anything made that was made (John 1:3). For this is the strength of the Lord, as the Apostle confirms: Christ is the power of God and the wisdom of God (1 Cor. I, 24). And in your outstretched or lofty arm, both of which are indications of striking. But what is this arm, of which Isaiah speaks: And the arm of the Lord, to whom it is revealed (Isa. LIII, 1)? No word will be difficult for you. For what is impossible for men is possible for God; to whom nothing is hidden (Mic. XIX), according to the saying of the Psalmist: For the darkness shall not obscure you, and the night shall be as bright as day (Psalm CXXXVIII, 12). You show mercy to thousands; and you repay the iniquity of the fathers into the bosom of their children after them. The great mercy of the Creator, to extend his mercy to a thousand generations, and to show justice immediately in the next generation, which, however, is also mixed with mercy. For he does not immediately punish the wrongdoer, but waits for repentance, so that if the children imitate the vices of their parents, punishment is delayed for a long time. Most powerful, great, mighty, Lord of hosts, or virtue, is your name. These names indicate the power of the Creator. However, properly speaking, the name of God is Father, which is revealed in the Gospel when the Lord says: Father, I have revealed your name to mankind (John 17:6). Great in counsel. And anyone who presumes to insert themselves secretly into the Lord's affairs and judge his judgments. And incomprehensible in thought. The mind that cannot comprehend him, how can speech comprehend him? Whose eyes are open upon all the ways of the sons of Adam. Therefore, in vain does man think he can hide himself from God's knowledge. And this leads to the fact that in order to render to each according to their ways, and according to the fruit of their inventions, this indicates that sometimes, due to excessive patience, his judgments may seem unjust. This place the Apostle further explains to the Romans: Do you not know that the kindness of God is leading you to repentance? But because of your stubbornness and unrepentant heart, you are storing up wrath for yourself on the day of wrath and revelation of the righteous judgment of God (Rom. II, 4, 5). Therefore, the later the punishment of sinners, the more just it is: in the likeness of Pharaoh, who, after being warned by ten plagues, was not punished, and persisting in his hardness, was finally overwhelmed by the waves of the Red Sea (Exodus 14).
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
Copy as
Continue studying Jeremiah 32:16 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
SUMMARY
Jeremiah 32:16 marks a profound transition from an act of prophetic obedience to intimate communion with God. Having meticulously completed the symbolic purchase of a field in Anathoth, an act commanded by God as a sign of future restoration amidst the Babylonian siege, Jeremiah immediately turns to the LORD in earnest prayer. This verse encapsulates the prophet's deep faith, demonstrating that obedience to divine instruction naturally leads to seeking God's face for understanding, affirmation, and renewed strength in the face of daunting circumstances.
CONTEXT
Literary Context: This verse is the pivot point in a remarkable narrative found in Jeremiah chapter 32. The preceding verses detail the extraordinary command from God for Jeremiah to purchase a field from his cousin Hanamel, even while Jerusalem is under siege by the Babylonian army and Jeremiah himself is imprisoned (Jeremiah 32:1-8). The act of purchasing land at such a time was counter-intuitive, a powerful prophetic sign of God's promise that "houses and fields and vineyards shall again be bought in this land" (Jeremiah 32:15). Jeremiah meticulously follows all the legal procedures for the land transfer, including weighing the silver, signing the deed, and having witnesses present (Jeremiah 32:9-14). Having completed this tangible act of faith and entrusted the legal documents to his scribe Baruch, Jeremiah's next immediate and natural response is to pour out his heart to the LORD, setting the stage for one of the most profound prayers in the prophetic literature.
Historical & Cultural Context: The historical backdrop for Jeremiah 32 is the final, desperate days of the Kingdom of Judah. Jerusalem was under a brutal siege by Nebuchadnezzar's Babylonian forces, a siege that would ultimately lead to the city's destruction, the temple's desecration, and the exile of its people. Jeremiah, known as the "weeping prophet," had consistently delivered unpopular messages of impending judgment and exile, often facing persecution and imprisonment for his faithfulness (Jeremiah 20:1-2). The act of purchasing land during a siege was not only economically absurd but also a profound counter-cultural statement. In ancient Near Eastern cultures, land ownership was deeply tied to identity, inheritance, and covenant promises. To buy land when its immediate value was zero and its future possession seemed impossible was a radical demonstration of trust in a covenant-keeping God, defying all human logic and the prevailing despair. The involvement of Baruch, Jeremiah's faithful scribe, highlights the importance of legal documentation and witnesses in ancient Israelite property transactions, ensuring the validity of the purchase.
Key Themes: This verse contributes significantly to several overarching themes within the book of Jeremiah and broader biblical theology. Firstly, it powerfully underscores the theme of Faith Amidst Despair, as Jeremiah's obedience to God's command to buy land during a siege demonstrates profound trust in God's long-term plan and His unfailing promises of restoration, even when all human hope seemed lost (Numbers 23:19). Secondly, it highlights The Power and Necessity of Prayer, showing that immediate obedience to a divine instruction is often followed by a need for deeper communion with God, to understand His ways, affirm His sovereignty, and process the implications of His commands. This emphasizes prayer as the natural and essential response for believers navigating God's will. Thirdly, the entire episode, culminating in Jeremiah's prayer, points to Divine Sovereignty and Future Hope. Despite the impending exile and destruction, God's plan for His people's future was secure, providing a beacon of hope through the darkest times, affirming His ultimate control over historical events and His commitment to His covenant promises (Jeremiah 29:11).
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse primarily employs Narrative Progression and Juxtaposition. The narrative progresses from the completion of a significant physical act (delivering the deed) to a profound spiritual one (praying to the LORD). This immediate transition creates a powerful Juxtaposition between the tangible, earthly transaction and the intangible, divine communion. The act of "delivering the evidence of the purchase" is a concrete, legal, and human action, while "praying unto the LORD" is an intimate, spiritual, and divine interaction. This contrast highlights that for Jeremiah, and for believers, faithful obedience in the physical realm is inextricably linked to and finds its ultimate meaning in spiritual communion with God. The verse also implicitly uses Symbolism, as Jeremiah's physical act of buying land is a symbolic representation of God's future restoration, and his subsequent prayer is a symbolic act of trust and dependence on the One who makes such restoration possible.
THEOLOGICAL AND THEMATIC CONNECTIONS
Jeremiah 32:16 profoundly illustrates the principle that acts of faith, especially those that defy human logic, are often followed by a deepened need for prayer and divine understanding. Jeremiah's immediate turn to the LORD after completing the purchase underscores that obedience is not an end in itself, but a catalyst for deeper communion and revelation. This verse serves as a powerful reminder that even when we act in faith on God's clear commands, the full implications and the strength to endure often come through persistent and heartfelt prayer. It highlights the dynamic relationship between divine command, human obedience, and intimate fellowship with God.
REFLECTION AND APPLICATION
Jeremiah 32:16 offers a timeless model for believers navigating life's challenges and God's callings. In moments when God asks us to step out in faith, especially when circumstances seem overwhelming or the path illogical, our response should mirror Jeremiah's: act in obedience, then immediately turn to God in earnest prayer. This verse reminds us that fulfilling a divine command is often just the beginning; it opens the door to deeper revelation, understanding, and the strength to persevere. It challenges us to cultivate a vibrant prayer life, not just as a last resort, but as a natural and essential companion to our walk of faith, trusting that God's plans for restoration and hope are always at work, even when our present situation is bleak. It encourages us to bring our questions, our uncertainties, and our awe before the sovereign LORD, confident that He hears and responds.
Questions for Reflection
FAQ
Why did Jeremiah pray immediately after delivering the evidence of the purchase?
Answer: Jeremiah's immediate prayer was a natural and essential response to a profound act of faith and obedience. He had just completed a highly symbolic and legally binding purchase of land at God's command, an act that seemed illogical given the imminent destruction of Jerusalem. Turning to prayer allowed him to process the weight of this prophetic sign, seek deeper understanding of God's purposes, and reaffirm his dependence on the LORD amidst the seemingly contradictory realities of judgment and promised restoration. It demonstrates that obedience often leads to a need for deeper communion with God for clarity, affirmation, and strength, as seen in the subsequent prayer found in Jeremiah 32:17-25.
Who was Baruch, and why was he important in this verse?
Answer: Baruch the son of Neriah was Jeremiah's faithful scribe and close companion. He played a crucial role in documenting Jeremiah's prophecies and, in this instance, served as the trusted recipient and custodian of the legal deeds for the land purchase. His presence highlights the meticulous and legally binding nature of the transaction, ensuring its validity and serving as a witness to Jeremiah's act of faith. Baruch's reliability and proximity to Jeremiah are well-documented throughout the book of Jeremiah, particularly in Jeremiah 36:4.
What is the significance of "the evidence of the purchase"?
Answer: "The evidence of the purchase" refers to the legal documents, specifically the sealed and unsealed deeds of the land transaction. In ancient Israel, such deeds were meticulously prepared and witnessed to ensure legal validity and protect property rights. Their delivery to Baruch signifies the completion of a real, tangible, and legally binding acquisition of property. This physical act was a powerful, divinely commanded prophetic sign, symbolizing God's unwavering promise that despite the impending exile, the people would one day return and repurchase land in Judah, affirming God's faithfulness to His covenant promises (Jeremiah 32:15).
CHRIST-CENTERED FULFILLMENT
Jeremiah's act of faith and subsequent prayer in Jeremiah 32:16 foreshadows the ultimate act of God's redemptive purchase through Jesus Christ. Just as Jeremiah bought a field as a sign of future restoration, Christ, through His sacrificial death, "purchased" a people for Himself, securing their eternal inheritance and future restoration. The "evidence of the purchase" for us is not a deed of land, but the very blood of Christ, which serves as the new covenant's guarantee (Hebrews 9:12). Jeremiah's immediate turning to the LORD in prayer after his act of obedience mirrors Christ's own constant communion with the Father, particularly in moments of profound obedience, such as in Gethsemane before His ultimate sacrifice (Luke 22:42). Christ's obedience to the Father's will, culminating in His death and resurrection, is the ultimate fulfillment of God's promise of restoration, not merely for a land, but for all who believe, granting them an imperishable inheritance (1 Peter 1:3-4). Thus, Jeremiah's prayer in the face of seemingly impossible circumstances points us to the One who secured an eternal hope through His perfect obedience and intercession, becoming the ultimate "guarantee" of our future (Ephesians 1:13-14).