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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 32:16–25. His two-level outline is real structure in the source text, so it is rendered as structure.
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.
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 24, 25.) Behold, fortifications have been built against the city, in order to take it; and the city has been given into the hands of the Chaldeans, who fight against it with the sword, famine, and pestilence. And whatever you have spoken has happened, as you yourself see; and you say to me, Lord God, buy the field with silver, and have witnesses, when the city has been given into the hands of the Chaldeans? It was the tenth year of King Zedekiah, for thus it is written: The word that came to Jeremiah from the Lord in the tenth year of Zedekiah king of Judah: at that time the army of the king of Babylon was besieging Jerusalem, and Jeremiah the prophet was confined in the court of the prison. And rightly now it is said: Behold, the fortifications are built against the city, so that it may be captured; and the city has been delivered into the hands of the Chaldeans; they have neither whom to conquer nor whom to capture. For now they have been consumed by sword, famine, and pestilence; and we see that whatever you have said has been fulfilled; therefore why do you say to me, Lord: Buy a field for silver, and call witnesses; when the city has been delivered into the hands of the Chaldeans? Therefore, he does not reprimand, but he asks; and he wants to learn not so much for himself as for others, who were sitting in the courtyard of the prison; and perhaps they silently reprimanded, how the same prophet, whom they believed to proclaim the truth, could say that the city is to be captured and buy a field as if he were going to possess it.
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Summary
Jeremiah 32:25 encapsulates the prophet's profound bewilderment and earnest questioning of the Lord GOD. Having just obeyed a divine command to purchase a field in his besieged hometown of Anathoth, Jeremiah articulates the stark paradox: how can he buy property as an act of future hope when Jerusalem is on the precipice of falling into the hands of the Chaldean (Babylonian) invaders? This verse encapsulates the tension between God's seemingly illogical commands and His overarching, sovereign plan for restoration amidst immediate devastation.
Context
Literary Context
This verse is a pivotal moment within Jeremiah chapter 32 a narrative set during the final, desperate days of the Kingdom of Judah. Jerusalem is under severe siege by Nebuchadnezzar's Babylonian army, and Jeremiah himself is imprisoned in the court of the guard for prophesying the city's destruction. In this grim reality, God commands Jeremiah to perform a highly symbolic act: to buy a field from his cousin Hanamel in Anathoth, a town already overrun by the Babylonians (Jeremiah 32:6-8). Jeremiah faithfully executes this transaction, meticulously following all legal procedures, including sealing the deeds and taking witnesses (Jeremiah 32:9-12). This act, seemingly absurd given the imminent fall of Jerusalem, is a tangible sign of God's promise of future restoration, when land would once again be bought and sold in Judah (Jeremiah 32:15). Verse 25 serves as Jeremiah's honest, heartfelt prayer, expressing his human struggle to reconcile God's command for an act of hope with the overwhelming reality of the city's impending destruction.
Historical & Cultural Context
The historical backdrop is the final siege of Jerusalem (588-586 BC) by the Neo-Babylonian Empire under King Nebuchadnezzar II. King Zedekiah, Judah's last king, reigned as a vassal to Babylon but rebelled, leading to the devastating siege. Jeremiah's imprisonment reflects the political climate where his prophecies of surrender and destruction were viewed as treasonous and demoralizing. Culturally, land ownership was central to Israelite identity, tied to the covenant promises and tribal inheritance established in the Torah. The act of buying land, especially with witnesses and sealed deeds, was a formal legal transaction signifying permanent possession and future prosperity. For Jeremiah to buy land when it was about to be confiscated by an invading army was not just illogical but a profound act of faith that defied all human reason, highlighting the depth of his obedience to God's seemingly contradictory instruction.
Key Themes
Jeremiah 32:25 contributes significantly to several major themes woven throughout the book of Jeremiah. Firstly, it powerfully illustrates Faith Amidst Despair, as Jeremiah obeys a divine command that seems utterly counter-intuitive to the immediate circumstances. His questioning reveals the tension between human understanding and divine wisdom, yet his obedience underscores a profound trust in God's ultimate plan, even when the rationale is unclear. Secondly, the verse highlights the Divine Paradox inherent in God's ways; His actions often transcend human logic, bringing hope and life out of situations of death and despair. The command to buy land during a siege is a potent symbol of God's ability to work beyond human limitations. Thirdly, it reinforces the theme of Hope in God's Promises, serving as a tangible sign of future restoration for God's people, even in the midst of judgment. This act foreshadows a time when the land would be repopulated and prosperous again, aligning with God's plans for a future and a hope, not harm (Jeremiah 29:11). Lastly, the verse underscores God's Sovereignty, acknowledging that the calamity facing Jerusalem is not random but part of God's controlled plan for judgment and eventual purification, as "the city is given into the hand of the Chaldeans" by divine decree.
Exposition and Analysis
Key Word Analysis
This powerful compound divine title combines H136 (ʼĂdônây), an emphatic form of "Lord" or "Master," emphasizing God's absolute authority and sovereignty, with H3069 (Yᵉhôvih), a variation of the covenant name YHWH (Yahweh), used specifically after ʼĂdônây to avoid repetition and reverence. Yᵉhôvih highlights God's faithfulness to His promises and His covenant relationship with His people. Jeremiah's use of this combined name in his prayer reflects his deep reverence and his appeal to God's character as both the sovereign ruler of all creation and the faithful covenant-keeping God of Israel. It is an acknowledgment of God's supreme power and His personal relationship, even in the face of incomprehensible commands.
This verb (H5414) is a primitive root meaning "to give," but it is used with immense latitude, encompassing concepts like "put," "make," "deliver (up)," "appoint," or "permit." In this context, "the city is given" implies not merely a passive surrender but an active divine decree or permission. It signifies that the fall of Jerusalem into the hands of the Chaldeans is not a random event or solely the result of Babylonian military might, but rather an act orchestrated or allowed by God as part of His judgment. This highlights God's ultimate control and sovereignty over historical events, even those that bring great suffering.
This primitive word (H3027) primarily means "hand," but it is extensively used figuratively to denote power, means, control, authority, or dominion. When the city is "given into the hand of the Chaldeans," it signifies that Jerusalem is being delivered into their complete power and control. This is not just a physical transfer of territory but a transfer of authority and destiny. The phrase emphasizes the overwhelming dominance of the Chaldeans, but crucially, it also implies that this power is ultimately permitted and directed by God, who is the one "giving" the city into their "hand."
Verse Breakdown
"And thou hast said unto me, O Lord GOD,"
This opening clause establishes the direct communication between God and Jeremiah. It is Jeremiah's address to the Almighty, expressing his profound respect and perhaps a touch of incredulity. The use of "O Lord GOD" (Adonai Yahweh) underscores the prophet's recognition of God's supreme authority and covenant faithfulness, even as he grapples with the divine command. It sets the stage for a plea or an expression of confusion to the one who holds ultimate power.
"Buy thee the field for money, and take witnesses;"
This clause recounts the specific divine instruction that Jeremiah has just obeyed. It highlights the concrete, legal, and public nature of the act. The command to "buy the field for money" emphasizes the tangible investment and the formal transaction, while "take witnesses" underscores the legal validity and public declaration of ownership. This act, performed meticulously by Jeremiah, stands in stark contrast to the impending doom, making the prophet's subsequent question all the more poignant.
"for the city is given into the hand of the Chaldeans."
This final clause states the grim reality that creates Jeremiah's dilemma. The word "for" indicates the reason for his bewilderment. The city's imminent capture by the Chaldeans (Babylonians) means that any land within its environs would soon be seized or rendered worthless to its Jewish owners. The phrase "is given into the hand" signifies divine permission or active delivery, underscoring God's sovereignty even in judgment. This stark juxtaposition—buying land for the future while the present is being irrevocably lost—is the core of Jeremiah's honest struggle.
Literary Devices
Jeremiah 32:25 employs several powerful literary devices. The most prominent is Irony, as God commands an act of investment in the future (buying a field) at the very moment the present is being utterly destroyed by the Chaldeans. This creates a profound tension and highlights the paradox of divine action. Closely related is Symbolism, where the act of buying the field serves as a tangible symbol of God's unwavering promise of future restoration and return, even when all human hope seems lost. It is a prophetic sign, a visible pledge of a future that defies the present reality. Furthermore, while not explicitly phrased as a question, Jeremiah's statement carries strong Interrogative Rhetoric or an implied question. His "And thou hast said unto me... Buy... for the city is given..." is not just a factual statement but an expression of profound bewilderment, akin to "How can you tell me to buy this field, when the city is already being handed over?" This rhetorical device effectively conveys the prophet's human struggle to reconcile divine command with immediate, devastating circumstances.
Theological and Thematic Connections
Jeremiah 32:25 profoundly illustrates the nature of divine sovereignty and the call to faith that transcends human logic. God's command for Jeremiah to buy the field, even as Jerusalem is falling, reveals that His plans are not bound by immediate circumstances or human understanding. This act of seemingly illogical obedience becomes a powerful testament to God's faithfulness to His covenant promises of restoration, even in the midst of severe judgment. It teaches that God's ultimate purposes often unfold through paradoxical means, requiring His people to trust His character and His long-term vision rather than relying on their limited perception of present realities. This divine paradox assures us that even in the darkest valleys of despair, God is actively working to bring about His purposes, which ultimately culminate in life and renewal.
Reflection and Application
Jeremiah's honest expression of bewilderment in this verse offers profound encouragement for believers today. We often face situations where God's commands or the unfolding of His providence seem utterly contrary to our logic or immediate circumstances. Like Jeremiah, we are called to obey and trust, even when the "city is given into the hand of the Chaldeans"—when our personal world, our nation, or our circumstances seem to be collapsing. This passage challenges us to cultivate a faith that looks beyond the visible, the logical, and the immediate, to grasp God's eternal purposes. It reminds us that true faith is not the absence of questions or struggle, but rather the willingness to obey and to hope in God's promises even when understanding precludes us. Investing in the "field" of God's kingdom, even when the world seems to be crumbling, is an act of profound trust in His ultimate victory and restoration.
Questions for Reflection
FAQ
Why did God command Jeremiah to buy a field when Jerusalem was about to fall?
God commanded Jeremiah to buy the field as a powerful, tangible symbol of future restoration and hope for the people of Judah. While Jerusalem was indeed about to fall and the land would be desolate for a time, God's act through Jeremiah was a prophetic sign that one day, the exiles would return, and land would again be bought, sold, and possessed in Judah (Jeremiah 32:15). It demonstrated God's unwavering faithfulness to His covenant promises, even in the midst of severe judgment and apparent defeat. It was a visible assurance that the Babylonian captivity was not the end, but a temporary discipline leading to a future return and renewal.
What does Jeremiah's questioning reveal about his faith?
Jeremiah's questioning in Jeremiah 32:25 does not reveal a lack of faith, but rather the honesty and depth of his human struggle to reconcile God's command with the grim reality. He had just faithfully obeyed God's instruction to buy the field, demonstrating his obedience. His subsequent query is a heartfelt plea for understanding, an expression of bewilderment from a prophet who deeply felt the weight of his people's suffering and God's seemingly contradictory actions. It shows that true faith allows for honest wrestling with God's ways, trusting His character even when His methods are incomprehensible to human logic. It highlights that faith is not blind acceptance, but often a profound trust in the midst of uncertainty.
Christ-Centered Fulfillment
The paradox of Jeremiah 32:25—God commanding an act of hope in the face of utter desolation—finds its ultimate fulfillment and deepest meaning in Jesus Christ. Just as Jeremiah's purchase of the field symbolized a future restoration for Israel after judgment, Christ's death on the cross, an act of ultimate desolation and apparent defeat, was the very means by which God purchased our eternal inheritance and secured our future hope. The "city given into the hand of the Chaldeans" foreshadows the world "given over to sin" (Romans 3:9), seemingly beyond redemption. Yet, in Christ, God "bought us with a price" (1 Corinthians 6:20), redeeming us from the dominion of sin and death. His resurrection, following the apparent defeat of the cross, is the ultimate "buying of the field," a tangible sign and guarantee of new life, resurrection, and the restoration of all things under His sovereign rule (Colossians 1:19-20). Through Christ, the promises of land and inheritance are transformed into the spiritual reality of belonging to God's eternal kingdom, where we are co-heirs with Him (Romans 8:17), inheriting a future that is certain and glorious, despite the present brokenness of the world.