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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Jeremiah 32:1–15. His four-level outline is real structure in the source text, so it is rendered as structure.
It appears by the date of this chapter that we are now coming very nigh to that fatal year which completed the desolations of Judah and Jerusalem by the Chaldeans. God's judgments came gradually upon them, but, they not meeting him by repentance in the way of his judgments, he proceeded in his controversy till all was laid waste, which was in the eleventh year of Zedekiah; now what is here recorded happened in the tenth. The king of Babylon's army had now invested Jerusalem and was carrying on the siege with vigour, not doubting but in a little time to make themselves masters of it, while the besieged had taken up a desperate resolution not to surrender, but to hold out to the last extremity. Now,
I.Jeremiah prophesies that both the city and the court shall fall into the hands of the king of Babylon.
He tells them expressly that the besiegers shall take the city as a prize, for God, whose city it was in a peculiar manner, will give it into their hands and put it out of his protection (Jer 32:3), - that, though Zedekiah attempt to make his escape, he shall be overtaken, and shall be delivered a prisoner into the hands of Nebuchadnezzar, shall be brought into his presence, to his great confusion and terror, he having made himself so obnoxious by breaking his faith with him, he shall hear the king of Babylon pronounce his doom, and see with what fury and indignation he will look upon him (His eyes shall behold his eyes, Jer 32:4), - that Zedekiah shall be carried to Babylon, and continue a miserable captive there, until God visit him, that is, till God put an end to his life by a natural death, as Nebuchadnezzar had long before put an end to his days by putting out his eyes. Note, Those that live in misery may be truly said to be visited in mercy when God by death takes them home to himself. And, lastly, he foretels that all their attempts to force the besiegers from their trenches shall be ineffectual: Though you fight with the Chaldeans, you shall not prosper; how should they, when God did not fight for them? Jer 32:5. See Jer 34:2, Jer 34:3.
II.For prophesying thus he is imprisoned, not in the common goal, but in the more creditable prison that was within the verge of the palace, in the king of Judah's house, and there not closely confined, but in custodia libera - in the court of the prison, where he might have good company, good air, and good intelligence brought him, and would be sheltered from the abuses of the mob; but, however, it was a prison, and Zedekiah shut him up in it for prophesying as he did, Jer 32:2, Jer 32:3. So far was he from humbling himself before Jeremiah, as he ought to have done (Ch2 36:12), that he hardened himself against him. Though he had formerly so far owned him to be a prophet as to desire him to enquire of the Lord for them (Jer 21:2), yet now he chides him for prophesying (Jer 32:3), and shuts him up in prison, perhaps not with design to punish him any further, but only to restrain him from prophesying any further, which was crime enough. Silencing God's prophets, though it is not so bad as mocking and killing them, is yet a great affront to the God of heaven. See how wretchedly the hearts of sinners are hardened by the deceitfulness of sin. Persecution was one of the sins for which God was now contending with them, and yet Zedekiah persists in it even now that he was in the depth of distress. No providences, no afflictions, will of themselves part between men and their sins, unless the grace of God work with them. Nay, some are made worse by those very judgments that should make them better.
III.Being in prison, he purchases from a near relation of his a piece of ground that lay in Anathoth, Jer 32:6, Jer 32:7, etc.
1.One would not have expected,
(1.)That a prophet should concern himself so far in the business of this world; but why not? Though ministers must not entangle themselves, yet they may concern themselves in the affairs of this life.
(2.)That one who had neither wife nor children should buy land. We find (Jer 16:2) that he had no family of his own; yet he may purchase for his own use while he lives, and leave it to the children of his relations when he dies.
(3.)One would little have thought that a prisoner should be a purchaser; how should he get money beforehand to buy land with? It is probably that he lived frugally, and saved something out of what belonged to him as a priest, which is no blemish at all to his character; but we have no reason to think that the people were kind, or that his being beforehand was owing to their generosity. Nay,
(4.)It was most strange of all that he should buy a piece of land when he himself knew that the whole land was now to be laid waste and fall into the hands of the Chaldeans, and then what good would this do him? But it was the will of God that he should buy it, and he submitted, though the money seemed to be thrown away. His kinsman came to offer it to him; it was not of his own seeking; he coveted not to lay house to house and field to field, but Providence brought it to him, and it was probably a good bargain; besides, the right of redemption belonged to him (Jer 32:8), and if he refused he would not do the kinsman's part. It is true he might lawfully refuse, but, being a prophet, in a thing of this nature he must do that which would be for the honour of his profession. It became him to fulfil all righteousness. It was land that lay within the suburbs of a priests' city, and, if he should refuse it, there was danger lest, in these times of disorder, it might be sold to one of another tribe, which was contrary to the law, to prevent which it was convenient for him to buy it. It would likewise be a kindness to his kinsman, who probably was at this time in great want of money. Jeremiah had but a little, but what he had he was willing to lay out in such a manner as might tend most to the honour of God and the good of his friends and country, which he preferred before his own private interests.
2.Two things may be observed concerning this purchase: -
(1.)How fairly the bargain was made. When Jeremiah knew by Hanameel's coming to him, as God had foretold he would, that it was the word of the Lord, that it was his mind that he should make this purchase, he made no more difficulty of it, but bought the field. And,
[1.]He was very honest and exact in paying the money. He weighted him the money, did not press him to take it upon his report, though he was his near kinsman, but weighed it to him, current money. It was seventeen shekels of silver, amounting to about forty shillings of our money. The land was probably but a little field and of small yearly value, when the purchase was so low; besides, the right of inheritance was in Jeremiah, so that he had only to buy out his kinsman's life, the reversion being his already. Some think this was only the earnest of a greater sum; but we shall not wonder at the smallness of the price if we consider what scarcity there was of money at this time and how little lands were counted upon.
[2.]He was very prudent and discreet in preserving the writings. They were subscribed before witnesses. One copy was sealed up, the other was open. One was the original, the other the counterpart; or perhaps that which was sealed up was for his own private use, the other that was open was to be laid up in the public register of conveyances, for any person concerned to consult. Due care and caution in things of this nature might prevent a great deal of injustice and contention. The deeds of purchase were lodged in the hands of Baruch, before witnesses, and he was ordered to lay them up in an earthen vessel (an emblem of the nature of all the securities this world can pretend to give us, brittle things and soon broken), that they might continue many days, for the use of Jeremiah's heirs, after the return out of captivity; for they might then have the benefit of this purchase. Purchasing reversions may be a kindness to those that come after us, and a good man thus lays up an inheritance for his children's children.
(2.)What was the design of having this bargain made. It was to signify that though Jerusalem was now besieged, and the whole country was likely to be laid waste, yet the time should come when houses, and fields, and vineyards should be again possessed in this land, Jer 32:15. As God appointed Jeremiah to confirm his predictions of the approaching destruction of Jerusalem by his own practice in living unmarried, so he now appointed him to confirm his predictions of the future restoration of Jerusalem by his own practice in purchasing this field. Note, It concerns ministers to make it to appear in their whole conversation that they do themselves believe that which they preach to others; and that they may do so, and impress it the more deeply upon their hearers, they must many a time deny themselves, as Jeremiah did in both these instances. God having promised that this land should again come into the possession of his people, Jeremiah will, on behalf of his heirs, put in for a share. Note, It is good to manage even our worldly affairs in faith, and to do common business with an eye to the providence and promise of God. Lucius Florus relates it as a great instance of the bravery of the Roman citizens that in the time of the second Punic war, when Hannibal besieged Rome and was very near making himself master of it, a field on which part of his army lay, being offered to sale at that time, was immediately purchased, in a firm belief that the Roman valour would raise the siege, lib. ii. cap. 6. And have not we much more reason to venture our all upon the word of God, and to embark in Zion's interests, which will undoubtedly be the prevailing interests at last? Non si male nunc et olim sic erit - Though now we suffer, we shall not suffer always.
Historical interpretation
Two Centuries of Reception
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
Of course nothing is “too hard for the Lord.” But if we choose to apply this principle so extravagantly and harshly in our capricious imaginations, we may then make out God to have done anything we please, on the ground that it was not impossible for him to do it. We must not suppose, however, because he is able to do all things, that he has done what he has not done. But we must inquire whether he has really done it. God could, if he had liked, have furnished humankind with wings to fly with, just as he gave wings to kites. We must not, however, run to the conclusion that he did this because he was able to do it. He might also have extinguished Praxeas and all other heretics at once; it does not follow, however, that he did, simply because he was able. For it was necessary that there should be both kites and heretics; it was necessary also that the Father should be crucified. In one sense there will be something difficult even for God—namely, that which he has not done—not because he could not but because he would not do it. For with God, to be willing is to be able and to be unwilling is to be unable; all that he has willed, however, he has both been able to accomplish and has displayed his ability.
(Version 6, 7.) And Jeremiah said: The word of the Lord came to me, saying: Behold, Anameel (also known as Anemeel), the son of Sellum (or Sallom), your cousin (which is said in Hebrew as Dodach), is coming to you, saying: Buy my field, which is in Anathoth, for the right of redemption belongs to you. The hidden word of God to Jeremiah was known to no one, except by his revelation to whom it was made: and he is informed that his cousin Anameel will come to him and transfer the ownership of the field that was his; and that the place is in Anathoth, among the suburbs that were given to the priests from each tribe and city according to the law: and it was not allowed for the possession to pass from one tribe to another, nor from one family to another (which is why the daughters of Zelophehad received a portion among their brothers), especially the suburban lands of the priests could not be sold to anyone until the year of remission, except to the one whom blood kinship required. Therefore, his younger brother, the son of his aunt (Alex. brother-in-law and father), came to him and offered to buy what is owed to him by proximity. Helcias and Sellum were blood brothers. The son of Helcias was Jeremiah; Sellum, Anameel. Helcias means 'part of the Lord'; Jeremiah, 'the sublimity of the Lord.' And rightly the height of the Lord is born from the part of the Lord. Sellum, on the other hand, is translated into our language as peace, or peaceful. Anameel means gift or grace of God. We are not surprised that peace is joined with grace, since even the beginning of the Apostolic Epistles says: Grace to you and peace (Rom. I, 7). Therefore, let us first merit the peace of God, and after peace, grace is born in us, which belongs not to the possessor, but to the will of the giver. However, grace gives the value to the one who is placed in high positions by God, so that although he may appear lofty, he still needs the grace of God. That which is often sung in the Song of Songs by the bride: Fratruelis meus, that is, ὅ ἀδελφιδοῦς μου in Hebrew is said Dodi (), therefore it should be called not fratruelis, but πατράδελφος, that is, patruelis. However, Jeremiah the son of Hilkiah, of the priests who were in Anathoth in the land of Benjamin, bears witness to the beginning of this book.
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Summary
Jeremiah 32:6 functions as a pivotal divine announcement, introducing a profound and counter-intuitive prophetic act. Imprisoned amidst the Babylonian siege of Jerusalem, Jeremiah receives a direct, authoritative communication from God—"The word of the LORD came unto me, saying"—which sets the stage for his symbolic purchase of a field in Anathoth. This seemingly illogical command, given at a time when land ownership appeared futile, powerfully underscores God's unwavering sovereignty, His active involvement even in dire circumstances, and His steadfast promise of future restoration and hope for His exiled people, defying the immediate, bleak reality.
Context
Literary Context
This verse serves as the immediate precursor to God's extraordinary command for Jeremiah to purchase a field from his cousin Hanamel in Anathoth, a detailed transaction unfolding in Jeremiah 32:7-15. At this point, Jeremiah is confined to the court of the guard within Jerusalem, a direct consequence of his unyielding prophecies concerning the city's inevitable fall to the Babylonians, as highlighted in Jeremiah 32:2. The broader narrative of Jeremiah's ministry, particularly in the chapters leading up to this point, paints a grim picture of Judah's impending judgment, exile, and the ongoing siege of Jerusalem by Nebuchadnezzar's forces, as vividly described in Jeremiah 39:1. Against this backdrop of national despair and impending doom, Jeremiah 32:6 introduces a divine message that initiates an act of profound hope, foreshadowing God's ultimate plan for restoration after the exile, a theme powerfully articulated in the New Covenant promise of Jeremiah 31:31-34.
Historical & Cultural Context
The historical setting is the grim final years of the Kingdom of Judah, specifically during Nebuchadnezzar's decisive siege of Jerusalem, approximately 588-586 BC. This period was characterized by extreme national crisis, widespread famine, and the looming threat of total destruction. In ancient Israelite society, land was not merely property; it was a fundamental aspect of identity, deeply intertwined with God's covenant promises and the inheritance granted to each tribe and family, as underscored in laws like Deuteronomy 19:14. To contemplate buying land during a siege, when it was virtually guaranteed to be confiscated, destroyed, or rendered worthless by the invading army, would have been considered an act of utter folly and financial ruin by any human standard. This divinely commanded act, therefore, carries immense symbolic weight, demonstrating an extraordinary act of faith in God's future promises, directly defying the immediate, grim reality. It speaks profoundly to a culture deeply rooted in land ownership as a sign of blessing, stability, and covenant faithfulness, now facing the complete antithesis of these values.
Key Themes
Jeremiah 32:6 introduces several critical themes that resonate throughout the book of Jeremiah and beyond. Firstly, it powerfully underscores the Divine Revelation and Authority of God's word. By emphasizing that Jeremiah's subsequent actions and prophecies are not his own but direct, infallible communications from the Almighty, the verse legitimizes Jeremiah's often unpopular and dire pronouncements, establishing them as divine truth. Secondly, it highlights God's Active Involvement in Crisis, demonstrating that even in Judah's darkest hour, amidst siege and impending destruction, God was neither silent nor absent. Instead, He was actively engaged with His people, speaking a word that encompassed both judgment and ultimate hope. This reinforces the pervasive theme of God's sovereignty over history and human affairs, even in the face of national catastrophe and human failure, as seen in His control over nations in Jeremiah 18:7-10. Finally, the verse serves as the Foundation for Hope and Promise, initiating a symbolic act that powerfully prefigures the future return from exile and the restoration of Judah's prosperity and land ownership, a promise explicitly stated in Jeremiah 32:15. It stands as a profound testament to God's enduring faithfulness to His covenant, even when His people have been profoundly unfaithful.
Exposition and Analysis
Key Word Analysis
From the roots meaning "to rise" and "Yah" (a shortened form of Yahweh), this name literally means "Yah will rise" or "Yahweh establishes." The presence of Jeremiah's name at the outset grounds the prophecy in a specific human agent, emphasizing his role as God's chosen messenger. His very identity is tied to God's active involvement and establishment of His purposes, even in times of national decline and apparent collapse.
This primitive root verb is used with great latitude, encompassing "to say," "to speak," "to declare," "to command," or "to promise." Its dual appearance in this verse—"Jeremiah said" and "came unto me, saying"—highlights the nature of prophetic communication: Jeremiah's utterance is a direct echo of God's utterance. It underscores the active, dynamic nature of the divine word, which not only conveys information but also carries inherent authority and brings about action.
This rich Hebrew term signifies more than just a spoken utterance; it can also mean "thing," "matter," "event," "decree," or "active force." When used in the context of "the word of the LORD," it implies a dynamic, powerful entity that is not merely informative but performative. God's dâbâr is effective; it brings to pass what it declares. In this context, it signifies a divine communication that will lead directly to a significant, tangible event—the purchase of the field—demonstrating its active, consequential nature.
This is the sacred covenant name of God, often transliterated as "Jehovah" or rendered "Yahweh," signifying "the self-Existent One" or "the Eternal." Its use here emphasizes that the message originates from the covenant-keeping God, the one who is faithful to His promises despite His people's unfaithfulness. It underscores the divine authority and unwavering character of the source of the message, providing a foundation of certainty amidst national collapse and impending exile.
Verse Breakdown
"And Jeremiah said,"
This opening clause immediately establishes Jeremiah as the speaker and the human recipient of the divine message. It places the subsequent statement within the framework of prophetic utterance, indicating that what follows is not a personal opinion or observation but a declaration from a prophet of God. The use of "said" (from ʼâmar) here sets up the direct quotation of God's speech, preparing the audience for a divinely inspired message.
"The word of the LORD came unto me,"
This is a classic and highly significant prophetic formula, frequently found throughout the Old Testament prophetic books, such as in Ezekiel 1:3 and Hosea 1:1. It emphatically asserts the divine origin and absolute authority of the message. The "word of the LORD" (Hebrew: davar Yahweh) is not merely an idea or an impression but a distinct, active communication that "comes" to the prophet, indicating a direct, personal encounter and a clear mandate for communication. This phrase removes any doubt about the infallible source of the subsequent instruction.
"saying,"
This final word (also from ʼâmar) further emphasizes that the preceding phrase introduces a direct quotation of God's speech. It acts as a clear and immediate transition, preparing the listener or reader for the precise divine instruction that follows in the subsequent verses. Its repetition of the root used for "said" reinforces the direct, verbatim nature of the divine communication being conveyed through Jeremiah, highlighting the prophet's role as a faithful conduit for God's very words.
Literary Devices
Jeremiah 32:6 employs several significant literary devices that amplify its meaning and impact. The most prominent is the Divine Oracle Formula, "The word of the LORD came unto me, saying," which is a hallmark of prophetic literature. This formula serves to authenticate the message, clearly establishing its divine origin and absolute authority, thereby lending absolute weight and infallibility to the seemingly illogical command that immediately follows. There is also a subtle yet effective use of Repetition with the Hebrew root ʼâmar (translated as "said" and "saying"), which underscores the act of speaking and declaring, highlighting both Jeremiah's crucial role as the human mouthpiece and God's active, direct communication. Furthermore, the verse functions as a powerful instance of Foreshadowing. While not explicitly stating the content of God's message, it primes the audience for a significant divine instruction, building anticipation for the symbolic act of purchasing the field, which itself foreshadows the future restoration of Judah and the return of its people to their land.
Theological and Thematic Connections
Jeremiah 32:6 stands as a profound testament to God's unwavering sovereignty and His active, intimate engagement with humanity, even in the darkest hours of national crisis and impending doom. It asserts the absolute authority and inherent efficacy of God's word, which is not merely informative but powerfully performative—it possesses the inherent power to bring about what it declares. This verse introduces a divine command that defies human logic and immediate, dire circumstances, thereby highlighting the necessity of profound faith in God's long-term purposes and steadfast promises. It assures us that God's redemptive plan unfolds irrespective of present adversity, and His faithfulness remains constant and unwavering even when His people are profoundly unfaithful. The "word of the LORD" is presented here as the ultimate foundation of all true hope, promising restoration and renewal even from the depths of ruin and despair.
Reflection and Application
Jeremiah 32:6 offers profound comfort and a significant challenge for believers navigating the complexities of contemporary life. In a world often characterized by overwhelming uncertainty, pervasive distress, and seemingly insurmountable challenges, this verse serves as a powerful reminder that God is neither silent nor distant. Just as He spoke with undeniable clarity and authority to Jeremiah amidst the desperate siege of Jerusalem, He continues to communicate His divine will and eternal purposes to His people today. Our call, therefore, is to cultivate a posture of attentive listening, earnestly seeking to discern God's voice through the inspired pages of Scripture, in the intimacy of prayer, and through the collective wisdom of the community of faith. Often, God's guidance may appear counter-intuitive, or it may demand actions that defy conventional human logic, much like Jeremiah's extraordinary command to purchase a field while his nation faced imminent destruction. This necessitates a deep, abiding trust in God's sovereign plan and His unwavering faithfulness, believing with conviction that His promises, even those for future deliverance and blessing, are absolutely certain to be fulfilled. This verse profoundly encourages us to anchor our hope not in fleeting circumstances or human reasoning, but in the reliable, powerful, and eternal word of the Living God.
Questions for Reflection
FAQ
What is the significance of the phrase "The word of the LORD came unto me"?
This phrase, a common and highly significant prophetic formula, signifies that the message Jeremiah is about to deliver originates directly from God Himself, not from his own thoughts, political opinions, or human wisdom. It underscores the divine authority and infallibility of the prophecy, indicating a direct, personal encounter between God and His prophet, and a clear mandate for communication. It establishes that God is actively involved in human history, even in times of profound crisis and national collapse, and that His word is inherently powerful and effective, possessing the ability to bring to pass what it declares. This formula is crucial for legitimizing the prophet's message and ensuring its reception as divine truth, as seen in other prophetic books like Ezekiel 1:3 and Jonah 1:1.
Why is this verse particularly important within the context of Jeremiah 32?
Jeremiah 32:6 is vitally important because it introduces the central, symbolic act of the entire chapter: Jeremiah's divinely commanded purchase of a field in Anathoth. This act, seemingly absurd given the imminent destruction of Jerusalem and the exile of Judah, serves as a powerful, tangible sign of hope and future restoration. Without this introductory statement, framing the subsequent command as originating directly from God, the entire narrative would lack its divine authority and prophetic weight. It frames the entire narrative as a divinely orchestrated sign, demonstrating God's unwavering faithfulness to His covenant promises despite the dire circumstances, and profoundly foreshadowing the eventual return of His people to their land, a promise explicitly articulated in Jeremiah 29:10-14.
Christ-Centered Fulfillment
Jeremiah 32:6, with its profound emphasis on the "word of the LORD" coming to the prophet, finds its ultimate and most profound fulfillment in the person of Jesus Christ. Jesus is not merely a recipient of God's word, but He is the very Word of God incarnate. As majestically declared in John 1:14, "The Word became flesh and dwelt among us." All of God's promises, all of His divine revelations that "came unto" prophets like Jeremiah, find their definitive "Yes" and "Amen" in Christ, as affirmed in 2-Corinthians 1:20. The symbolic act of buying a field in Jeremiah 32, which signified future hope and the restoration of physical land, powerfully points to Christ as the one who secures the ultimate, eternal inheritance for His people—not merely a physical land, but a spiritual kingdom and an everlasting dwelling with God. Through His sacrificial death and glorious resurrection, Jesus, the living Word, has inaugurated the new covenant promised in Jeremiah (Jeremiah 31:31), offering a hope that transcends any earthly siege or exile, leading to an eternal dwelling with God as described in Revelation 21:3. Thus, the powerful, effective word that came to Jeremiah ultimately finds its perfect personification and redemptive power in Christ, who is the ultimate source of our hope and the divine guarantor of our eternal inheritance.