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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.
(Chapter XXXII, verse 1 and following). The word that was spoken to Jeremiah by the Lord in the tenth year of King Zedekiah of Judah, was the eighteenth year of King Nebuchadnezzar. At that time the army of the king of Babylon was besieging Jerusalem, and the prophet Jeremiah was confined in the courtyard of the prison, which was in the palace of the king of Judah. For King Zedekiah of Judah had locked him up, saying, 'Why do you prophesy, saying, "Thus says the Lord"? Not only the words and deeds of the prophets are an example to us for virtue. Jeremiah could have announced prosperity and enjoyed the friendship of King Zedekiah, but he preferred to obey God rather than men (Acts 5), and he who can destroy both soul and body in hell, rather than he who could only have power over the body (Matthew 10). And it should be noted that it was the tenth year of Zedekiah's reign, with Jerusalem already besieged and consumed by sword, famine, and plague, and captivity imminent. Yet Zedekiah persists in his decision, and to some extent demonstrates his clemency by ordering that he not be confined in a prison, but in the courtyard: a form of free custody, so that he could not escape, as if the entire Jerusalem, closed by fortifications, were not a common prison for its inhabitants. This is the twenty-second year of the reign of Nebuchadnezzar, who in the fourth year of King Jehoiakim's reign took control. However, the reason for the king's anger is that he speaks in the name of God, and he was commanded to do so.
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Summary
Jeremiah 32:2 precisely situates the prophet Jeremiah within a period of profound national crisis and personal confinement. It details the grim reality of Jerusalem under siege by the formidable Babylonian army and concurrently reveals Jeremiah's own imprisonment within a specific area of King Zedekiah's royal palace. This verse serves as the crucial historical and personal backdrop, establishing the dire circumstances against which God's extraordinary and counter-intuitive command for Jeremiah to purchase a field in Anathoth, symbolizing future restoration, is about to be delivered.
Context
Literary Context
This verse acts as the immediate narrative gateway to one of the most remarkable and paradoxical acts of faith in the book of Jeremiah: God's instruction for the prophet to purchase a field in Anathoth (Jeremiah 32:6-15). Prior to this, Jeremiah had consistently delivered unpopular prophecies of Jerusalem's impending fall and the subsequent exile, messages that directly conflicted with the prevailing political and religious sentiments of King Zedekiah and his officials, as seen in passages like Jeremiah 21:1-10. His imprisonment, explicitly stated in this verse, is a direct consequence of his unwavering, albeit unwelcome, proclamation of God's judgment. The subsequent chapters continue to chronicle the devastating fall of Jerusalem and the commencement of the Babylonian exile, thereby framing Jeremiah's act of land purchase as a potent symbol of enduring hope amidst overwhelming despair, a central theme that resonates throughout the latter portions of the book, particularly in Jeremiah 29:10-14.
Historical & Cultural Context
The historical backdrop for Jeremiah 32:2 is the final, brutal siege of Jerusalem by Nebuchadnezzar II's Babylonian army, which commenced in the tenth month of King Zedekiah's ninth regnal year (approximately 588 BCE), as meticulously recorded in 2 Kings 25:1-2. This siege represented the culmination of decades of Judah's persistent unfaithfulness to God's covenant and their repeated rejection of prophetic warnings. King Zedekiah, having initially sworn allegiance as a Babylonian vassal, had rebelled, provoking this decisive and destructive invasion. Imprisonment for prophets who delivered messages deemed unpopular, subversive, or even treasonous was not an uncommon practice in ancient Israel, as evidenced by the case of Micaiah in 1 Kings 22:26-27. The specific mention of the "court of the prison" within the king's house (the royal palace) suggests a particular, perhaps more controlled or "honorable," form of detention reserved for political prisoners or individuals of significant status, rather than a common, squalid dungeon. This placement dramatically underscores the direct confrontation between Jeremiah's divinely inspired message and the king's human authority and political agenda.
Key Themes
Jeremiah 32:2 powerfully encapsulates several profound theological and narrative themes. Firstly, it vividly illustrates Prophecy in Adversity, demonstrating unequivocally that God's authoritative word cannot be silenced or constrained by human opposition, political maneuvering, or even physical confinement. Even while "shut up," Jeremiah remains God's faithful mouthpiece, a conduit for divine revelation. Secondly, the verse underscores Divine Sovereignty Amidst Chaos, revealing that the Babylonian siege was far more than a mere geopolitical conflict; it was the direct and deliberate fulfillment of God's righteous judgment against Judah's deep-seated sin and rebellion, precisely as prophesied by Jeremiah and other prophets (e.g., Jeremiah 25:8-11). God was actively using Babylon as His instrument of judgment, as foreshadowed in Isaiah 10:5. Thirdly, the verse exemplifies Jeremiah's Faithfulness and Suffering, depicting the immense personal cost of his unwavering obedience to God's difficult and often painful call. Despite facing imprisonment, public disdain, and the imminent destruction of his beloved nation, Jeremiah remained steadfast, embodying the archetype of the suffering servant, a precursor to the ultimate suffering servant, Christ Himself.
Exposition and Analysis
Key Word Analysis
This term denotes a formidable force, whether comprising men, means, or other resources. It conveys inherent strength, might, and valor. In the context of Jeremiah 32:2, chayil specifically refers to the overwhelming military might of the Babylonian empire, highlighting the immense and irresistible power arrayed against Jerusalem. The use of this word emphasizes the sheer, devastating force and the perceived inevitability of the siege, underscoring the desperate situation of Judah.
This primitive root signifies to restrict, to hold back or in, to prohibit, or to restrain. It vividly communicates Jeremiah's complete and total confinement, his profound lack of freedom. This was not merely an inconvenience but a deliberate, coercive act of restraint, specifically designed to prevent him from moving freely or publicly delivering his divinely appointed message, thereby underscoring King Zedekiah's desperate attempt to silence the prophet and suppress God's truth.
This word refers to a jail or a guard-house, often implying a location where one is closely watched or guarded. It suggests a secure detention facility, distinct from a common dungeon. Its specific placement within the "court" (H2691, châtsêr, an enclosed yard or space) of the king's house further emphasizes that Jeremiah was under direct royal custody, a political prisoner held in a designated, controlled area rather than a general public jail.
Verse Breakdown
"For then the king of Babylon's army besieged Jerusalem:"
This opening clause establishes the critical and dire historical backdrop. The "king of Babylon's army" refers to the formidable forces of Nebuchadnezzar II, who had launched the final, decisive, and relentless siege against Jerusalem. The verb "besieged" (Hebrew tsûwr, H6696) indicates a sustained, relentless military encirclement, effectively cutting off the city from external aid and aiming for its complete subjugation and eventual destruction. This was not a minor skirmish but a full-scale, existential assault on the capital of Judah, signifying the desperate and hopeless situation faced by its inhabitants.
"and Jeremiah the prophet was shut up in the court of the prison,"
This clause immediately introduces the personal predicament of Jeremiah, intertwining his fate with that of the besieged city. He is identified by his sacred office as "the prophet," emphasizing that his confinement is a direct consequence of his faithful, albeit unpopular, prophetic ministry. The phrase "shut up" (Hebrew kâlâʼ', H3607) denotes a state of complete restriction and imprisonment, highlighting his physical inability to move freely or publicly convey his message. He is not merely confined to his house but specifically held in "the court of the prison," indicating a designated detention area within a larger complex.
"which [was] in the king of Judah's house."
This final clause precisely specifies the exact location of Jeremiah's imprisonment. The "king of Judah's house" refers to the royal palace of King Zedekiah. This detail is profoundly significant, as it places the prophet, who consistently delivers God's unpalatable truth, directly under the authority and within the physical domain of the very king who sought to suppress that truth. It vividly highlights the direct tension and inherent conflict between divine authority, speaking through Jeremiah, and human power, desperately clinging to its own flawed wisdom and control.
Literary Devices
Jeremiah 32:2 masterfully employs several potent literary devices to convey its profound meaning. Irony is strikingly prominent, as the prophet, divinely appointed to speak truth to power and warn his nation, finds himself physically imprisoned by the very power he serves, and remarkably, within the king's own royal residence. This highlights the profound human rejection of God's message and the tragic irony of a nation silencing its divinely sent messenger. Symbolism is also powerfully at play: Jeremiah's physical "shutting up" can be seen as a poignant microcosm of Judah's impending and inevitable "shutting up" into Babylonian captivity. His confinement within the royal house, a place that should represent security and authority, ironically becomes a place of restriction and powerlessness, symbolizing the spiritual imprisonment and impending doom of a nation that has consistently rejected God's covenant and His prophetic warnings. Furthermore, the verse serves as compelling Foreshadowing, setting the grim stage for the imminent and catastrophic fall of Jerusalem and the subsequent exile of its people, events that Jeremiah had tirelessly and painfully prophesied for decades. The siege itself is a literal, terrifying manifestation of the divine judgment that had been foretold.
Theological and Thematic Connections
Jeremiah 32:2 stands as a profound theological statement regarding God's unwavering sovereignty and the enduring, unstoppable nature of His prophetic word, even in the face of extreme human opposition and dire, seemingly hopeless circumstances. It unequivocally demonstrates that divine plans are not thwarted by political machinations, human rebellion, or even physical confinement. Jeremiah's imprisonment, far from silencing God's message or hindering His purposes, becomes the very context for a profound revelation of enduring hope and future restoration, reminding us that God often works most powerfully and reveals His deepest truths in our moments of greatest vulnerability and apparent limitation. This verse powerfully underscores the personal cost of faithfulness to God's call and the divine imperative to speak truth, regardless of personal consequence, trusting implicitly that God's ultimate purposes will prevail against all human resistance.
Reflection and Application
Jeremiah 32:2 offers profoundly relevant insights for contemporary believers navigating a complex world. In moments when our "Jerusalem" feels under siege—whether by overwhelming external pressures, crippling personal crises, societal challenges, or even spiritual attacks—this verse serves as a powerful reminder that God's sovereign hand remains active and His purposes are still unfolding. Jeremiah's unwavering faithfulness, even in the ignominy of confinement, challenges us to deeply consider the depth of our own commitment to God's truth, especially when proclaiming it is unpopular, costly, or brings personal discomfort. It encourages us to trust implicitly that God's grand purposes are indeed unfolding, even when circumstances seem bleak, chaotic, and our own freedom or influence feels severely restricted. Just as Jeremiah's imprisonment paradoxically set the stage for a powerful, counter-intuitive act of hope and a prophetic sign of future restoration, our own seasons of adversity, limitation, or perceived "confinement" can become the very ground upon which God reveals His greatest promises and works His most extraordinary wonders. We are called to remain steadfast, knowing with unwavering certainty that God's word cannot be "shut up" or ultimately silenced.
Questions for Reflection
FAQ
Why was Jeremiah imprisoned in the king's house?
Jeremiah was imprisoned because his prophetic messages were consistently perceived as treasonous, demoralizing, and subversive to the nation's morale during the critical Babylonian siege. He steadfastly urged surrender to Babylon, proclaiming it as God's righteous judgment for Judah's persistent sins, and prophesied the city's inevitable and catastrophic fall. Such messages were viewed by King Zedekiah and his officials as directly undermining the war effort, sowing despair, and challenging the king's authority. His confinement in the "court of the prison" within the king's palace (Jeremiah 32:2) suggests he was considered a political prisoner of significant importance, held directly under royal custody rather than in a common, less controlled jail. This allowed the king and his officials to control access to him and attempt to suppress his divinely inspired message, as further detailed in Jeremiah 37:11-21.
What is the significance of the "court of the prison" being in the king's house?
The specific location of Jeremiah's imprisonment within the "king of Judah's house" (the royal palace) is profoundly significant. It dramatically highlights the direct and intense conflict between divine authority, as expressed through Jeremiah's uncompromising prophecies, and human authority, represented by King Zedekiah and his desperate attempts to maintain control. The king sought to silence God's prophet by confining him within his own domain, a place of ultimate power and control. This physical proximity underscores a powerful tension: God's truth, though physically imprisoned, was literally at the very heart of the kingdom's leadership, relentlessly challenging their flawed decisions and exposing their spiritual blindness and rebellion. Furthermore, this detail suggests a certain level of "privileged" or at least controlled detention for Jeremiah, indicating he was not thrown into a common, often brutal, dungeon, but rather held in a specific, guarded area within the royal complex, perhaps to allow for continued interrogation or attempts to persuade him to change his message.
Christ-Centered Fulfillment
Jeremiah 32:2, with its poignant depiction of the prophet's suffering and imprisonment for faithfully speaking God's unvarnished truth, profoundly foreshadows the ultimate suffering and "confinement" of Jesus Christ. Jeremiah, rejected by his own people and unjustly imprisoned by the very authorities he sought to warn and guide, serves as a powerful and prophetic type of Christ. Jesus, the ultimate Prophet and the very embodiment of God's truth, also came proclaiming the kingdom of God and calling His people to radical repentance and transformation. Yet, He too was tragically rejected by His own, deemed a dangerous threat by the religious and political authorities of His day, and ultimately "shut up" in a prison of human devising, culminating in His unjust trials and brutal crucifixion. The "court of the prison" in Jeremiah's experience finds its ultimate parallel in the various courts where Jesus was interrogated, mocked, and condemned, leading to His death on the cross—the ultimate act of confinement and sacrificial surrender. However, just as Jeremiah's imprisonment paradoxically set the stage for a powerful message of enduring hope and future restoration for Judah, Christ's death was not the final defeat but the divine means to the ultimate freedom and eternal restoration for all humanity. His sacrifice fulfilled the promises of a new covenant, hinted at in passages like Jeremiah 31:31-34, and culminated in His glorious resurrection and ascension, which definitively broke the bonds of sin and death, offering true liberation and triumph over all spiritual powers to all who believe in His name (Colossians 2:15).