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Commentary on Jeremiah 32 verses 1–15
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.
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.
(Verses 4, 5) Behold, I will give this city into the hand of the king of Babylon, and he will capture it. And King Zedekiah of Judah will not escape from the hand of the Chaldeans, but he will be handed over to the king of Babylon, and they will speak face to face and his eyes will see his eyes. And Zedekiah will be taken to Babylon, and he will stay there until I visit him, says the Lord. But if you fight against the Chaldeans, you will not have success. This was the reason for the anger of the king, that he preferred falsehood over truth and said that both the city of Jerusalem and King Zedekiah would be captured. And what is even worse, he will see the face of the king of Babylon and speak humbly and as a captive, as the most powerful king's madness. For it is a more serious terror to see the one whom you fear, and to be subjected to the verbal accusation before enduring the torment of punishment. And he says that he will lead Zedekiah into Babylon, and he will be there. The Septuagint translates it as "one of whom is unwillingly dragged, the other one signifies willingly going." And he says that he will be there. The word is ambiguous, so as not to seem to prophesy torture and miseries. And what follows is: Until I visit him, says the Lord, and if you fight against the Chaldeans, you will have nothing prosperous, which is not found in the Septuagint. And he wisely moderated his opinion, which can be referred to both the good and the bad. For visitation, as I often said, signifies both consolation and punishment.
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SUMMARY
Jeremiah 32:5 presents a definitive prophetic declaration from the Lord concerning the inescapable destiny of King Zedekiah and the ultimate futility of Judah's military resistance against the invading Babylonian forces. It unequivocally states that Zedekiah will be taken into Babylonian captivity, where he will remain under divine oversight until a final visitation, and asserts that all human efforts to fight the Chaldeans will utterly fail, thereby underscoring God's absolute sovereignty over historical events and the ultimate fate of nations and their leaders.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Jeremiah 32:5 is rich in Prophecy, delivering a direct, divinely revealed future event concerning the fate of Zedekiah and the outcome for Judah. It functions as a clear Divine Oracle, explicitly authenticated by the phrase "saith the LORD," which underscores Yahweh's authoritative word, leaving no room for doubt regarding its source or certainty. There is a strong element of Contrast within the broader chapter, as this verse's immediate pronouncement of judgment stands in stark opposition to the profound promise of future restoration found elsewhere in Jeremiah 32. The verse also employs Foreshadowing, hinting at Zedekiah's ultimate demise and the complete subjugation of Judah, details that are later explicitly recounted in historical books like 2 Kings 25:7 and Jeremiah 39:7. Finally, the declaration "though ye fight... ye shall not prosper" serves as a powerful Rhetorical Device, emphasizing the absolute futility of human defiance against divine judgment, intended to underscore the overwhelming power and unchallengeable will of God.
THEOLOGICAL AND THEMATIC CONNECTIONS
Jeremiah 32:5 profoundly articulates God's absolute sovereignty over human history and the destiny of nations. It demonstrates that even the most powerful earthly rulers and their military might are utterly subject to the divine will. The Lord is not merely an observer but an active orchestrator, using nations like Babylon as instruments of His righteous judgment against His disobedient people. This verse underscores the severe consequences of persistent rebellion against God's revealed word through His prophets, highlighting that human resistance to divine decrees is not only futile but also brings about inevitable and often painful outcomes. It serves as a stark reminder that true prosperity and security are found not in human strength or political maneuvering, but in humble submission to the Lord's purposes, even when those purposes involve difficult and painful periods of judgment.
REFLECTION AND APPLICATION
Jeremiah 32:5 serves as a sobering reminder that God's purposes will prevail, regardless of human opposition or perceived strength. In our own lives, this means recognizing that there are times when circumstances are beyond our control, and resisting God's sovereign hand, whether in personal trials, relational conflicts, or broader societal shifts, is ultimately a futile endeavor. Instead, this verse calls us to a posture of humility and discernment, seeking to understand God's will and aligning ourselves with it, even when it leads through difficult or uncomfortable paths. It challenges us to trust in God's wisdom and justice, even when His methods seem harsh or His judgments severe, knowing that His ultimate plan is for our good and His glory. Furthermore, it encourages us to examine our own lives for areas of stubborn resistance to God's truth or His leading, reminding us that persistent disobedience carries inevitable consequences, while submission to His leading, even through hardship, is the path to ultimate peace, purpose, and genuine prosperity.
Questions for Reflection
FAQ
What does "until I visit him" mean in this context?
Answer: In Jeremiah 32:5, the phrase "until I visit him" (Hebrew: pâqad) carries the strong connotation of a divine visitation for judgment or accountability. While pâqad can indeed mean to visit for blessing or care, in a prophetic context concerning a rebellious king led into captivity, it signifies that Zedekiah's time in Babylon would be under God's watchful eye, leading to his ultimate reckoning or the conclusion of his life under divine decree. It indicates that his exile was not an escape but a divinely appointed period leading to his final fate, which historical accounts confirm was a tragic end involving the killing of his sons, his blinding, and imprisonment until his death (2 Kings 25:7 and Jeremiah 52:11).
Why did God allow Zedekiah to be led to Babylon, and why couldn't Judah prosper in fighting the Chaldeans?
Answer: God allowed Zedekiah to be led to Babylon as a direct and inevitable consequence of Judah's persistent rebellion, widespread idolatry, and their repeated rejection of His prophetic warnings. For decades, Jeremiah had urged Judah and its kings to repent and to submit to Babylon, which God had explicitly raised up as His instrument of righteous judgment against His disobedient people (Jeremiah 25:9). Zedekiah, specifically, had broken his oath of allegiance to Nebuchadnezzar and directly defied God's command to surrender, instead seeking futile alliances with Egypt. Judah could not prosper in fighting the Chaldeans because their resistance was not merely against a human army but against the divinely ordained plan of God. When God's judgment is set in motion, no human strength, wisdom, or military might can thwart it (Proverbs 21:30). Their defeat was a profound demonstration of God's absolute sovereignty over all nations and His unwavering determination to fulfill His word, both in judgment and in eventual, future restoration.
CHRIST-CENTERED FULFILLMENT
Jeremiah 32:5, with its stark declaration of divine sovereignty over human rulers and the futility of resistance against God's decree, finds its ultimate fulfillment and profound transformation in the person and work of Jesus Christ. While Zedekiah's "visitation" by the Lord brought judgment and an end to his earthly reign, Christ's "visitation" to humanity brought salvation, grace, and the establishment of an eternal, unshakable kingdom. The King of Judah was led into captivity, but Christ, the true King of Kings and Lord of Lords, willingly laid down His life, only to conquer death and captivity itself, leading captivity itself captive through His glorious resurrection and ascension (Ephesians 4:8). The utter futility of fighting against God's plan, so tragically evident in Judah's defeat, is perfectly contrasted by the absolute triumph of God's redemptive plan in Christ. All human efforts to establish lasting peace, justice, or prosperity apart from God ultimately "shall not prosper," but in Christ, God's eternal purposes are fully realized and His kingdom truly prospers. He is the one in whom all things hold together and through whom God's ultimate design for creation is being brought to completion (Colossians 1:17). The "visitation" of God in the person of Jesus was not for judgment on those who believe, but for redemption, offering a path to true freedom and eternal life where human resistance to God's will is transformed into joyful submission and participation in His glorious, everlasting reign (John 3:17).