Jeremiah 32:1–15

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.

Jeremiah 32:1-3 1. The word that came to Jeremiah from the LORD in the tenth year of Zedekiah king of Judah, which was the eighteenth year of Nebuehadrezzar. 1. Sermo qui datus fait Jeremiae a Jehova anno decimo Zedechiae regis Jehudah; hic annus est decimus octavus Nabuchadnezer: 2. For then the king of Babylon's army besieged Jerusalem: and Jeremiah the prophet was shut up in the court of the prison, which was in the king of Judah's house. 2. Et tunc exercitus regis Babylonii obsidebat Jerosolymam, et Jeremias propheta erat indusus in atrio custodiae qum est in palatio regis Jehudah; 3. For Zedekiah king of Judah had shut him up, saying, Wherefore dost thou prophesy, and say, Thus saith the LORD, Behold, I will give this city into the hand of the king of Babylon, and he shall take it; 3. Quia incluserat ipsum Zedechias rex Jehudab, dicendo, Quare tu prophetizas dicendo, sic dicit Jehova, Ecce ego trado urbem hanc in manum regis Babylonii, et capiet eam. The Prophet here declares, that though he was shut up in prison, the Word of God was not bound, and that he himself was not less loose and free in his confinement than if he rambled through the whole city and visited all the lanes and the streets. He then did not desist from his office as a Prophet, though he was cast into prison. And thus we see that the course of heavenly truth cannot be impeded, how much soever the world may rage against all its ministers, and bind them in order to make them mute: and then also we see here that the constancy of the Prophet was invincible, because he was not cast down with fear, though he was a captive and not beyond the reach of danger; for we find that even then he proceeded in the discharge of his office. He points out then the circumstances of that time, and not without reason, when he says, that he was then shut up in prison, and also mentions the year, even the tenth of Zedekiah and the eighteenth of king Nebuchadnezar. [59] It was about the end of the ninth year that the army of Nebuchadnezar came up to Jerusalem; the city was besieged for two months in that year. The tenth year followed, in which this vision was given to the Prophet. The siege continued for a year and a half; but there was some interruption; for the Egyptians came to its aid. Thus for a short time, while the Chaldeans went to meet them, it had some liberty. But the Egyptians, as we shall hereafter see, were forced to retire in disgrace, and afterwards suffered punishment for their audacity and rashness. It was then about the middle of the siege that God, as we shall see, foretold to the Prophet the future return of the people. But though God shewed a regard for the miserable exiles, he yet at the same time confirmed what he had previously said of his future vengeance; for the people could not be restored before they had been driven into exile. It was indeed a dreadful instance of hardness and obduracy, that having been so often scourged they received no benefit. They had experienced the heavy judgment of God under Jehoiakim, and also under Jeconiah; but the memory of these calamities had soon vanished, and they lived as securely as though they had never heard a word from the mouth of Jeremiah: and he was not the only one who had threatened them, but there were before him Isaiah and others, and at the same time with him was Ezekiel, who had been exiled into Chaldea. Then from the number of years we conclude how great must have been the obstinacy of the people. At the same time we must observe how seasonable was this prophecy for alleviating the minds of the godly, as they were not far from extreme calamity; for it was in the eleventh year of Zedekiah and in the fourth month that the city was taken and demolished, the people driven into exile, and the Temple burnt. Then there were not more than six or seven months, perhaps, to the time of their utter ruin; there is indeed no mention made here of the month in which the Prophet received the vision, but the tenth year is only mentioned. Now, the city was taken at the beginning of the eleventh year, as we have stated. Hence then comes more fully to light the extreme perverseness of the people; for while the enemy surrounded the city, they held Jeremiah captive. He had already foretold many years past what experience then taught them to be true. For forty years he had not ceased to cry out and to strive by warning, exhorting, and threatening them to lead them to repentance. As then nothing new happened to them, and as they found by the evils which came on them that Jeremiah had been a true and faithful servant of God, what was their object in shutting him up in prison? was not this to carry on war with God? for what had they to do with Jeremiah? He had not evidently acted a private part, nor had he only dreamt of what he had so often foretold them. Then they did not fight with a mortal man, but like the giants they dared to raise up their horns against God himself. For the same reason also, he calls himself a Prophet This indeed he often did, but there is no doubt but that the indignity offered to him is pointed out, that even at the time when the Chaldeans surrounded the city with their army, Jeremiah the Prophet was shut up in the court of the prison. He might have only said, that Jeremiah was shut up, but for honor's sake he assumed the title of a Prophet, that hence might appear more evidently the baseness of the people's contumacy, that though they perceived that God was angry with them, they yet ceased not from their presumption; for they then held the Prophet in prison as though they were fighting with God himself. We know that fools, according to the old proverb, being chastised, become wise. If then the Jews had a particle or a spark of wisdom, they might have been so subdued by evils and calamities as to cast aside their haughtiness and obstinacy. But we see that they were untameable, and through a mad fury persisted in their wickedness; for though besieged by their enemies, they yet attempted to hold God as it were captive in the person of his servant. As to the court of the prison, I doubt not but it was a milder sort of imprisonment, for we shall hereafter see that the Prophet prayed that he might not be thence thrown into the dark prison where he had been. He sought it as no common favor to remain in some prison; and he was as yet exposed to the mockeries of all. However this may have been, we see that the people had then become nothing better, though they had already been chastised and scourged by God. We ought at the same timeto bear in mind what I have already said, that though the ungodly sought in all ways wholly to extinguish the word of God, they yet did not attain what they wished; for God broke through all hinderances, and continued the course of his word notwithstanding all their attempts. And this ought to be carefully noticed, for we see at this day all sorts of contrivances made by the wicked to impede the course of celestial truth. Let then this history be remembered, that though Jeremiah was a captive, yet his word was free and his tongue at liberty, as Paul also boasts, that though he was bound with chains, yet God's word was not bound. (2 Timothy 2:9) Then the reason is added why he was shut up in prison, -- he had dared to prophesy against the city and the king himself. It was no wonder that the king's mind was exasperated when Jeremiah boldly said that he would come into the hands of his enemies, for he had not only spoken of the ruin of the city, but also of the fall of the king; he had said that he would be brought before king Nebuchadnezar, and be led to Babylon, and be there until God visited him. We know how delicate are the ears of kings; it was then no wonder Zedekiah became incensed against Jeremiah; but yet he ought to have been softened and humbled when he found that this oracle had come from God. That he then still kept Jeremiah a prisoner, proves his madness and stupidity, for he had no regard for God. I shall proceed with the subject to-morrow. Footnotes: [59] The 2d, 3d, 4th, and 5th verses (Jeremiah 32:1-5) ought to be put as parenthetical, as they only relate the circumstances connected with Jeremiah when he received the vision which he proceeds to relate in the 6th verse. Instead of "For then" in the 2d verse, "And then" would be more proper; and "Where" would be better than "For" at the beginning of the 3d verse, "Where Zedekiah had shut him up," etc. It is "In which" in the Sept. -- Ed. PRAYER Grant, Almighty God, that since we cease not daily to provoke thy wrath against us, we may be warned by thy word and repent, and so humble ourselves before thee that we may anticipate the rigor of thy judgment, and that being also chastised by thy hand, we may not become hardened, but be submissive to thee and teachable, and so profit under thy discipline, that being at length wholly devoted to thee, we may have no other object than to glorify thy holy name, until we shall become partakers of that glory which thine only-begotten Son has obtained for us. -- Amen.

Jeremiah 32:4 4. And Zedekiah king of Judah shall not escape out of the hand of the Chaldeans, but shall surely be delivered into the hand of the king of Babylon, and shall speak with him mouth to mouth, and his eyes shall behold his eyes; 4. Et Zedechia rex Jehudah not effugiet e manu Chaldeorum, quia tradendo tradam in manum regis Babel, et loquetur os ejus cum ore illius, et oculi ejus octrios ejus videbunt. When, therefore, the king saw that he would not be exempt from the common judgment, he was especially displeased with Jeremiah; for kings seek to be exempt from all laws, and when they allow the people to be reproved, they yet wish themselves to be deemed sacred. As then Jeremiah classed the king Zedekiah with all the common people, it was a thing not to be endured by a proud king. Hence his indignation was such, that he shut up Jeremiah in prison; and he became implacable, even when God's hand pressed hard on him. It afterwards follows, --

Jeremiah 32:5 5. And he shall lead Zedekiah to Babylon, and there shall he be until I visit him, saith the LORD: though ye fight with the Chaldeans, ye shall not prosper. 5. Et Babylonem abducet Zedechiam, et illic erit usque dum visitavero ipsum, dicit Jehova; quando proeliati fueritis adversus Chaldeos, no, prospere vobis cedet? He follows the same subject, Lead, he says, will King Nebuchadnezar Zedekiah captive; and he will remain in exile until I shall visit him. Some understand this time of visiting of his death, for it is certain that he died in Babylon; and as his condition was not improved like that of Jeconiah who was taken from the filth of a prison to the table of the king, this exposition at the first view seems probable, that is, that he was worn down to death by poverty and disgrace. It, however, seems that some alleviation was promised, if indeed a certain kind of death may be deemed a favor; for he was not slain with the sword; and though he was not restored to his own country, there is yet nothing improper in this way of speaking, that he would be in exile until he was visited, for nothing particular could be hence concluded; and we shall hereafter see that when dead he was buried honorably and with mourning. It is then no wonder that God points out here a time of favor, though Zedekiah was never restored to his own Country, and we know that his eyes were plucked out by King Nebuchadnezar, after having been tried and condemned. But this favor of God, however, is not here without reason mentioned, for Nebuchadnezar at length treated him more kindly, at least as far as his burial was concerned: Lead him, then he says, shall Nebuchadnezar into Babylon, and he shall be there until I shall visit him; that is, he shall remain an exile in a filthy prison, and there he shall pine away and be destitute of all help; he shall be then as one of the lowest, and shall, in short, drag on life ignominiously until the time of my visitation. He lastly adds, When ye fight against the Chaldeans, ye shall not succeed Here the Prophet meets those foolish notions which still filled the minds of the Jews, so that they did not submit to God nor humble themselves under his mighty hand; for there was yet a large number of men, and the city had strong fortifications. As then they saw that they were furnished with men and forces, they were still confident; and then they became hardened on account of the length of the time they had sustained the siege. When enemies make the first attack, fear fills the minds of all; but when the event disappoints them, then they who before trembled gather courage. So it was with the Jews; for when the city was first encompassed by the Chaldean army, the miserable inhabitants no doubt were greatly terrified; but when they saw their enemies stopped, and effecting nothing by their attacks, they then hardened their hearts more and more. For we must notice what I said yesterday, that they had been besieged probably six or eight months when this vision was given to Jeremiah. Hence it was that their confidence was greater. But the Prophet repels this folly by saying, "Ye fight against the Chaldeans, but the issue will be unsuccessful; for God will lay you prostrate before your enemies, for with him ye carry on war." The sum of this introduction is, that Jeremiah was then shut up in prison, and that the king continued in his contumacy, though God's hand pressed hard on him; and then the cause of this is set forth, even because he boldly threatened the king and the city, and deelard that God's vengeance was nigh them, so that the king would be led into exile and the city taken and plundered by their enemies. It now follows, --

Jeremiah 32:6-15 6. And Jeremiah said, The word of the LORD came unto me, saying, 6. Et dixit Jeremias, Fuit sermo Jehovae ad me dicendo, 7. Behold, Hanameel the son of Shallum, thine uncle, shall come unto thee, saying, Buy thee my field that is in Anathoth: for the right of redemption is thine to buy it 7. Ecce Chanameel filius Sellum patrui tui yenit ad to (aut, venturus est ad to) qui dicet, Eme tibi agrum meum qui est in Anathoth; quia tibi jus affinitatis (vertunt, jus redemptionis, sed redemptio illa refertur ad affinitatem, vel cognationem, jus ignitur cognationis) ad emendum. 8. So Hanameel mine uncle's son came to me in the court of the prison according to the word of the LORD, and said unto me, Buy my field, I pray thee, that is in Anathoth, which is in the country of Benjamin: for the right of inheritance is thine, and the redemption is thine; buy it for thyself. Then I knew that this was the word of the LORD. 8. Et venit ad me Chanameel filius patrui mei, sicut loquutus fuerat Jehova, ad atrium custodiae, et dixit mihi, Eme agedum agrum meum qui est in Anathoth, quod oppidum est in terra Benjamin, quia tibi jus haereditatis (vel, possessionis; yrs significat proprie haereditario jure possidere) et tibi redemptio; eme tibi: tunc cognovi quod hic esset sermo Jehovae. 9. And I bought the field of Hanameel, my uncle's son, that was in Anathoth, and weighed him the money, even seventeen shekels of silver. 9. Et emi agrum ab ChanameeI filio patrui mei qui erat in Anathoth, et appendi ei pecuniam, septem siclos et decem nunmxos argentcos. 10. And I subscribed the evidence, and sealed it, and took witnesses, and weighed him the money in the balances. 10. Et scripsi in libro et obsignavi, et contestatus sum testes, et appendi pecuniam in statem (vel, in lancibus; est in auribus, sed metaphorice trutinam in duali numero vocant aures) 11. So I took the evidence of the purchase, both that which was sealed according to the law and custom, and that which was open: 11. Et sumpsi librum emptionis obsignatum ex praescripto et ritu (vel, more, vel, statuto) et apertum. 12. And I gave the evidence of the purchase unto Baruch the son of Neriah, the son of Maaseiah, in the sight of Hanameel, mine uncle's son, and in the presence of the witnesses that subscribed the book of the purchase, before all the Jews that sat in the court of the prison. 12. EL dedi librum emptionis Baruch filio Neriae filii Maassiae coram oculis Chanameel patruelis mei, et coram oculis testium qui scripti erant in libro emptionis, coram oculis omnium Judaeorum qui sedebant in atrio custodiae; 13. And I charged Baruch before them, saying, 13. Et praecepi Baruch coram oculis ipsorum, dicendo, 14. Thus saith the LORD of hosts, the God of Israel, Take these evidences, this evidence of the purchase, both which is sealed, and this evidence which is open; and put them in an earthen vessel, that they may continue many days. 14. Sic dicit Jehova exercituum, Deus Israel, Sume Flbros istos, librum emptionis hunc et obsignatum et librum apertum (hoc est, tam obsignatum quam apertum hunt librum) et pone cos in vase testacco, ut perstent ad multos dies, (nunc sequitur applicatio visionis:) 15. For thus saith the LORD of hosts, the God of Israel; Houses and fields and vineyards shall be possessed again in this land. 15. Quia sic elicit Jehova exercituum, Deus Israel, Adhuc ement domos et agros et vineas in terra hac. The whole of this passage ought to be read together, for the Prophet at large explains how and by what symbol this prophecy had been confirmed. Now the purpose of the whole is to shew that after a long time the Jews would return to their own country, for God would restore them, and their captivity would have an end. God's design, then, was to give them a hope of deliverance, but yet they were admonished to wait patiently for the end of their exile. Let us now come to the external symbol. The Prophet was commanded to buy a field of his uncle's son. Now this appeared strange, for the enemies had taken possession of that part of the country, and none of the Jews could then venture to go out to their own fields. As then they were deprived of the very sight of their own fields, the Prophet must have appeared to have been beside himself when he bought a field in the possession of enemies. But in this way God intended to shew, that after the Jews had for a time been deprived of the possession of the land, they would again return to it, so that every one would recover his own right, and thus everything would become completely their own, that is, after God had shewed them mercy. But in the first place, let us see whether this was, as they say, a naked vision, or a real transaction. Some think that it was exhibited to Jeremiah by the prophetic Spirit; but it may be easily gathered from the context that the field was actually bought. It is first said, that the word came to Jeremiah; but shortly after it is added, that after his uncle's son came, Jeremiah was informed that the whole business was directed by God. God then foretold the Prophet what was to be, Behold, Hanameel the son of Shallum, thine uncle, shall come to thee, and shall offer to sell his field to thee. This is what God said to the Prophet; and thus far we may say, that Jeremiah was informed of what was to be either by a dream or a vision; but when he afterwards adds, that Hanameel himself came, and that Jeremiah testifies that he now knew that it was from the Lord, there is no doubt but that it is a real narrative. God then inducedHanameel to come to Jeremiah and to offer him the field on sale, and to ask him to buy it, because he was the next heir, and therefore had the right of redemption. We then perceive that it was a communication from above, but then the reality was connected with it, for Hanameel came and sold the field before witnesses; and all this was necessary, not so much on account of Jeremiah as of the whole people, and especially of the faithful, for whom this prophecy was particularly designed; for God did not intend this to be a common treasure, but laid it up for his chosen people, as we may gather from the conclusion. Before Hanameel then came, the Prophet was instructed that nothing was done unadvisedly, but that God had arranged and ordered the whole. He was then commanded to buy the field, and as it were to cast away his money; for who would not have said that it was the same thing as to throw it away? And then we are to notice a circumstance as to the time; for the Prophet was then in danger of his life, to what purpose then was the field to him? We have also said that he could not have a free access to it, had he not been shut up in prison; for he could not have ventured to go out of the city. It was then a most strange and ridiculous purchase according to the judgment of the flesh; for Jeremiah squandered away his money, and the possession of the field was only imaginary. But yet as God would have him to buy it, he spared not his money, but purchased the field from his uncle's son. He then says, that Hanameel his uncle's son came, as Jehovah had spoken, that he came into the court of the prison, and that he spoke to him as God had foretold. As to the end of the verse, it may seem strange that the Prophet says, that he now knew that the word came from God: for if he before doubted, where would be the certainty as to the prophetic spirit? He had already received a vision; he ought to have embraced what he knew had been foretold to him from above, even without any hesitation: but it appears that he was in suspense and perplexity. It then seems an evidence of unbelief, that he did not put a full and all entire trust in God's testimony, and was not fully persuaded as to the heavenly oracle, until he saw the whole thing really accomplished. But it is right to distinguish between the knowledge received from the revelation of the Spirit and experimental knowledge, as they say. The Prophet therefore did not then for the first time learn that God had spoken, but as he was confirmed in the certainty of his faith, and in the thing itself, there is no inconsistency; for nothing is taken away from the credit and authority of God's word, when the reality and experience confirm us; and thus God often has a regard to the weakness of his people. Jeremiah then relied on God's oracle, and was fully persuaded that he was directed from above to buy the field; but afterwards, when Hanameel came to him, the event was as it were the sealing of the vision: then the truth of God was more and more confirmed in the heart of the Prophet. This, as I have said, was experimental knowledge, which detracts nothing from the credibility of the word, but is rather a help and a comfort to human infirmity. In this sense it was that he said, that he now knew it; and thus he intended also to make others to believe the prophecy. For when the faithful compare a vision with its accomplishment, this consent and harmony, so to speak, avails not a little to confirm their faith, that as when in one part they hear that God had spoken, and when in another they see that what the Prophet had been taught was really fulfilled. [60] He afterwards adds, that he bought the field of Hanameel his uncle's son, which was in Anathoth, in the land of Benjamin There is nothing superfluous in these words, for though the Prophet speaks of places well known, yet he had a regard to the time of the purchase, for the land of Benjamin was then in the power of enemies: the Jews had been reduced to such straits that they were not safe at Jerusalem. Anathoth was a village, as it was well known, exposed to the ravages of enemies, and was seized on as a prey at their first coming. And he adds, in the land of Benjamin, for it was nigh the borders of Judah, but it had been forsaken by its inhabitants, and all had fled to Jerusalem. As then the land of Benjamin had no inhabitant, it was by no means reasonable for the Prophet to pay even the smallest sum for a field there. It may now be asked, how could Hanameel, who was of the Levitical order, sell a field, for we know that fields did not belong to the Levites, and that they had tithes for their inheritance. (Numbers 18:21) But this is to be taken for a suburban field, for they had the suburbs, and each had a meadow: they neither ploughed nor reaped, nor was it indeed lawful for them, according to the law, to labor in agriculture, but they fed cattle and sheep: and this is proved by the smallness of the sum given; for what was the field sold for? for seven shekels and ten pieces of silver. [61] We hence see that it was not a large field, but only a meadow like a garden; for the price would have been larger, had it been some acres of land. Then the difficulty here is easily removed, for Hanameel sold to Jeremiah a small meadow, as every Levite had in the suburbs a meadow to feed his sheep or his cattle; at the same time none of them had large herds, but each had a cow or two. This, then, is what we are to understand by the field. The Prophet adds, that he wrote a book, that is, the writing of the purchase; for sphr sepher, means in Hebrew, not only a volume, but what we call a document, and the Latins tablets, (tabulas) Then he says that the writing of the purchase was made, and then it was sealed, not as we do by appending a seal to it, but it was closed up, as the custom then was. He also adds, according to the law and custom; and at last he says that another writing was made which remained open; and it is thought that the open writing means what we call a copy; and so the sealed writing was deposited in a chest, and the open copy could be referred to at any time. [62] Though the Prophet alludes to a common custom, yet I doubt not but that he wrote this prophecy on rolls, one sealed and the other open, in order that those who were then living might receive some benefit from his doctrine, and also that the authentic copy, or the original itself, might remai…

in . . . court of . . . prison--that is, in the open space occupied by the guard, from which he was not allowed to depart, but where any of his friends might visit him (Jer 32:12; Jer 38:13, Jer 38:28). Marvellous obstinacy, that at the time when they were experiencing the truth of Jeremiah's words in the pressure of the siege, they should still keep the prophet in confinement [CALVIN]. The circumstances narrated (Jer 32:3-5) occurred at the beginning of the siege, when Jeremiah foretold the capture of the city (Jer 32:1; Jer 34:1-7; Jer 39:1). He was at that time put into free custody in the court of the prison. At the raising of the siege by Pharaoh-hophra, Jeremiah was on the point of repairing to Benjamin, when he was cast into "the dungeon," but obtained leave to be removed again to the court of the prison (Jer 37:12-21). When there he urged the Jews, on the second advance of the Chaldeans to the siege, to save themselves by submission to Nebuchadnezzar (Jer 38:2-3); in consequence of this the king, at the instigation of the princes, had him cast into a miry dungeon (Jer 38:4-6); again he was removed to the prison court at the intercession of a courtier (Jer 32:7-13), where he remained till the capture of the city (Jer 32:28), when he was liberated (Jer 39:11, &c.; Jer 40:1, &c.).

his eyes shall behold his eyes--that is, only before reaching Babylon, which he was not to see. Jer 39:6-7 harmonizes this prophecy (Jer 32:4) with the seemingly opposite prophecy, Eze 12:13, "He shall not see."

visit him--in a good sense (Jer 27:22); referring to the honor paid Zedekiah at his death and burial (Jer 34:4-5). Perhaps, too, before his death he was treated by Nebuchadnezzar with some favor. though ye fight . . . shall not prosper-- (Jer 21:4).

son of Shallum thine uncle--therefore, Jeremiah's first cousin. field . . . in Anathoth--a sacerdotal city: and so having one thousand cubits of suburban fields outside the wall attached to it (Num 35:4-5). The prohibition to sell these suburban fields (Lev 25:34) applied merely to their alienating them from Levites to another tribe; so that this chapter does not contravene that prohibition. Besides, what is here meant is only the purchase of the use of the field till the year of jubilee. On the failure of the owner, the next of kin had the right of redeeming it (Lev 25:25, &c.; Rut 4:3-6).

Then I knew--Not that Jeremiah previously doubted the reality of the divine communication, but, the effect following it, and the prophet's experimentally knowing it, confirmed his faith and was the seal to the vision. The Roman historian, FLORUS (2.6), records a similar instance: During the days that Rome was being besieged by Hannibal, the very ground on which he was encamped was put up for sale at Rome, and found a purchaser; implying the calm confidence of the ultimate issue entertained by the Roman people.

seventeen shekels of silver--As the shekel was only 2s. 4d.., the whole would be under £2, a rather small sum, even taking into account the fact of the Chaldean occupation of the land, and the uncertainty of the time when it might come to Jeremiah or his heirs. Perhaps the "seven shekels," which in the Hebrew (see Margin) are distinguished from the "ten pieces of silver," were shekels of gold [MAURER].

subscribed--I wrote in the deed, "book of purchase" (Jer 32:12). weighed--coined money was not in early use; hence money was "weighed" (Gen 23:16).

evidence . . . sealed . . . open--Two deeds were drawn up in a contract of sale; the one, the original copy, witnessed and sealed with the public seal; the other not so, but open, and therefore less authoritative, being but a copy. GATAKER thinks that the purchaser sealed the one with his own seal; the other he showed to witnesses that they might write their names on the back of it and know the contents; and that some details, for example, the conditions and time of redemption were in the sealed copy, which the parties might not choose to be known to the witnesses, and which were therefore not in the open copy. The sealed copy, when opened after the seventy years' captivity, would greatly confirm the faith of those living at that time. The "law and custom" refer, probably, not merely to the sealing up of the conditions and details of purchase, but also to the law of redemption, according to which, at the return to Judea, the deed would show that Jeremiah had bought the field by his right as next of kin (Lev 25:13-16), [LUDOVICUS DE DIEU].

Baruch--Jeremiah's amanuensis and agent (Jer 36:4, &c.). before all--In sales everything clandestine was avoided; publicity was required. So here, in the court of prison, where Jeremiah was confined, there were soldiers and others, who had free access to him, present (Jer 38:1).

in an earthen vessel--that the documents might not be injured by the moisture of the surrounding earth; at the same time, being buried, they could not be stolen, but would remain as a pledge of the Jews' deliverance until God's time should come.

The word that came to Jeremiah from the Lord,.... The word of prophecy, as the Targum, concerning Jeremiah's buying the field of his uncle's son, Jeremiah 32:6; and concerning the delivery of the city of Jerusalem into the hands of the Chaldeans, Jeremiah 32:26; and the return of the captivity, Jeremiah 32:36; in the tenth year of Zedekiah king of Judah, which was the eighteenth year of Nebuchadrezzar; the same with Nebuchadnezzar king of Babylon, a year before the taking of the city by him; for that was in the eleventh of Zedekiah, and the nineteenth of Nebuchadnezzar; see Jeremiah 52:1.

For then the king of Babylon's army besieged Jerusalem,.... And had done so for some time; for the siege began in the ninth year of Zedekiah's reign, on the tenth day of the tenth month, Jeremiah 52:4; and Jeremiah the prophet was shut up in the court of the prison, which was in the king of Judah's house; which showed great stupidity and hardness of heart in the king, and his courtiers, and in the people, to imprison a prophet of the Lord, when surrounded by an enemy's army, and that according to the prediction of the prophet; by which it appeared that he was a true prophet; and they might reasonably expect that the rest of his predictions, which related to the taking of their city, and carrying them captive, would be fulfilled. It is true, indeed, he was in a better prison than before, more honourable, being within the limits of the king's house; and, besides, was not closely confined, but allowed to walk in the court of the prison; and so had a free air to breathe in, and more company to converse with, and could exercise himself by walking about; perhaps he was placed here to keep him from prophesying to the people to their discouragement, and the more to awe him, as he was under the eye of the king and his ministry. Of this prison and its court mention is made in Nehemiah 3:25; it seems to have been for state prisoners.

For Zedekiah king of Judah had shut him up,.... In prison, at least in the court of the prison; he had given orders for his imprisonment, which were executed, and it was the same as if he had done it himself; the reason of which was, as follows: saying, wherefore dost thou prophesy, and say, thus saith the Lord, behold, I will give this city into the hand of the king of Babylon, and he shall take it? meaning the city of Jerusalem, now besieged by the king of Babylon. This prophecy stands in Jeremiah 34:1; the prophecies of this book not being put together in proper order of time.

And Zedekiah king of Judah shall not escape out of the hand of the Chaldeans,.... This is a continuation of the prophecy of Jeremiah, repeated by the king to him, and which concerns himself more especially; who, upon the taking of the city, would endeavour to make his escape, as he did; but should not be able, Jeremiah 52:8; but shall surely be delivered into the hand of the king of Babylon; not only into the hands of his army, and of his generals, but into his own hand personally; since it follows: and shall speak with him mouth to mouth, and his eyes shall behold his eyes; converse together face to face, eye to eye; but no doubt with different tones and looks; the king of Babylon upbraiding the king of Judah with perjury and ingratitude, and looking upon him with indignation and contempt; the other speaking faintly, and looking down with grief, shame, and confusion; moreover, the eyes of the king of Babylon beheld the eyes of Zedekiah, and ordered them to be put out, as they were, 2 Kings 25:7.

And he shall lead Zedekiah to Babylon,.... As he did in chains, from Riblah, where he was brought unto him after he was taken, endeavouring to make his escape, Jeremiah 52:8; and there shall he be until I visit him, saith the Lord; in taking him away by death; for he continued in Babylon to the time of his death, which was not violent, but natural; and, considering his circumstances, his captivity, imprisonment, and loss of sight, might be reckoned a visitation in mercy: though some understand this of God's visiting the people at the return of them from their seventy years' captivity; if Zedekiah lived till then, he must be a very old man; but of this we have no account, nor is it probable: though ye fight with the Chaldeans, ye shall not prosper; though they should sally out upon them, in order to beat them out of their trenches, and drive them from the walls of the city, yet without success.

And Jeremiah said, the word of the Lord came unto me, saying. Not that he said this to Zedekiah; but the prophet, after the above preface, returns to declare what the word of the Lord was, which came to him at the time before mentioned.

Behold, Hanameel the son of Shallum thine uncle shall come unto thee,.... Hilkiah, the father of Jeremiah, and this Shallum, were own brothers; so that Jeremiah and Hanameel were brothers' sons, or own cousins: this coming of Hanameel to Jeremiah being a contingent event, with respect to second causes, and yet foretold as what would certainly be, shows that such events are foreknown by the Lord, and are sure to him: saying, buy thee my field that is in Anathoth; the place from whence Jeremiah came, and was but about two or three miles from Jerusalem, and therefore must be now in the possession of the Chaldean army; wherefore it may seem very strange in Hanameel to propose it to sale, and stranger still in Jeremiah to buy it: though something of this kind was done at Rome, while Hannibal was besieging it; the field where Hannibal pitched his camp was offered to sale at Rome, and found a buyer (t); but then he that bought it was in high spirits, and in a strong belief that the city would not be taken, and that the enemy would be obliged to quit the siege; but Jeremiah knew, and firmly believed, on the other hand, that the city of Jerusalem, and all the country round it, would fall into the hands of the king of Babylon. Moreover, Anathoth was a city of the priests, and the fields adjoining to it belonged to them; as some of them did to Abiathar the priest in his time, 1 Kings 2:26; and such fields as belonged to the priests and Levites were not to be sold, according to the law in Leviticus 25:34; to which it is answered, that this was not arable land, which the Levites might not possess; but some meadow, orchard, or garden, in the suburbs of the city, which though it might not be sold to strangers, yet might be sold among themselves; though it is more probable that this was a field that came fro, in some of his ancestors by his mother's or grandmother's side, and so might be disposed of; as it seems certain to be lawfully done, not only as it was the will of God, who could indeed dispense with his own law, was that in the way, but since it was a matter of right, and incumbent on him, as follows: for the right of redemption is thine to buy it; that is, had it been sold to another, it would have lain upon him to have redeemed it, as being next of kin, that so it might not pass to another tribe and family. (t) Florus, l. 2. c. 6.

So Hanameel mine uncle's son came unto me,.... Freely and voluntarily, of his own accord; though it was determined he should, as it was predicted he would; for God's decrees do not infringe the liberty of the will: this man came from Anathoth, very probably, to Jerusalem, to the place where the prophet was: in the court of the prison, according to the word of the Lord; which had been made known before to Jeremiah: and said unto me, buy my field, I pray thee, that is in Anathoth, which is in the country of Benjamin; it belonged to that tribe: for the right of inheritance is thine; the reversion of this field; it would come to him after the death of his cousin, as being next heir: and the redemption is thine; buy it for thyself; since, if it was sold to another, he, according to law, was obliged to redeem it; and therefore it was much better to buy it at once for himself: then I knew that this was the word of the Lord; that it was the word of the Lord which came to him before, and that it was the will of the Lord that he should make this purchase; since there was such an exact agreement between the prophecy and the event.

And I bought the field of Hanameel mine uncle's son; that was in Anathoth,.... The prophet agreed with his cousin to take his field of him, at a certain price hereafter mentioned; which may seem strange in one that was a poor prophet, now a prisoner, and the land just going to be subject to the Chaldeans: but the design of this was to show that there would be a return from captivity, when houses and fields should be bought and sold again, of which this was a pledge: and weighed him the money; agreed upon, which was reckoned not by tale, but by weight: even seventeen shekels of silver; which, reckoning a shekel at half a crown, were no more than two pounds, two shillings, and sixpence; a small sum of money to make a purchase of a field with; though this may be accounted for by the scarcity of money, the field in the hand of the enemy, there being only his kinsman's life in it, the prophet bought the reversion, being his of right; and, besides, it might be only an orchard or garden that is so called. In the Hebrew text it is, "seven shekels and ten pieces of silver": and Kimchi and Ben Melech say, that by "shekels" are meant minas or pounds; and by "pieces of silver", selahs or shekels: and so the Targum renders it, "seven minas, and ten shekels of silver.'' Now a minah or maneh, according to Ezekiel 45:12; was equal to sixty shekels, and so of the value of seven pounds, ten shillings; seven of these made fifty two pounds, ten shillings; and the other ten shekels being one pound, five shillings, the whole amounted to fifty three pounds, fifteen shillings, which would purchase a considerable field.

And I subscribed the evidence,.... Or, "wrote in a book" (u); the instrument or bill of sale, the deed of purchase; which described the field sold, and expressed the condition on which the purchase was made; and by subscribing it he agreed to it, and laid himself under obligation to perform it: and sealed it; for the further confirmation of it: and took witnesses; to be present at the payment of the money, and to sign the deed likewise: and weighed him the money in the balances; this he did a second time; he weighed it first before Hanameel himself, and then before the witnesses; everything was done fairly, and with great exactness. (u) "et scripsi in libro", V. L. Munster, Pagninus, Montanus; "in libello", Cocceius.

So I took the evidence of the purchase,.... The deed of purchase, the book or bill of sale, the instrument of the bargain, as before mentioned: both that which is sealed, according to the law and custom; which was both sealed by the buyer and seller, and was sealed up, and not to be looked into by everyone, only when there might be a necessity; this was the original copy: and that which was open; the counter part or copy of the former, which though signed and sealed as the other, yet not sealed up, but was open and exposed to view; either for the relations to see what was done, as some; or for the judges, as others, to ratify and make authentic: or, as is most probable, this copy was laid up in some public register, to have recourse unto upon any occasion; however it was, it was according to the laws and customs of those times, which Jeremiah carefully attended to: or, as others, it lay open for the witnesses to sign; so there are three distinct things; first the written contract; then that as signed and sealed by buyer and seller, according to law; and then as signed, but not sealed, by the witnesses.

And I gave the evidence of the purchase,.... Both that which was sealed and that which was open; both the original and the copy; or the whole, as signed, sealed, and witnessed: unto Baruch the son of Neriah, the son of Maaseiah; this Baruch, as appears from other places in this book, was one that attended on Jeremiah, was his scribe or amanuensis, and did business for him of one kind or another, and is described here by his pedigree; and it was the more necessary now to make use of him in this affair, because the prophet was confined, and could not go out of the court of the prison; to him he gave the above deed: in the sight of Hanameel mine uncle's son; of whom the purchase was made: the word "son" is not in the text, which has led some to think that both were present at this bargain, both the uncle and the uncle's son; or that Hanameel was both uncle and uncle's son to Jeremiah, as Jarchi; but there is no need to suppose that; the word "son" may easily be supplied from what is before said: and in the presence of the witnesses that subscribed the book of the purchase; the same that the prophet subscribed; so that the book the witnesses subscribed was not a separate book, as some have thought; for there was but one book or deed in all, besides the copy that was taken of it: before all the Jews that sat in the court of the prison; where Jeremiah was; and who probably came to visit him, and to hear the word of the Lord from his mouth; unless we can suppose that these were fellow prisoners, or were set as spies upon him, to watch him what he said and did.

And I charged Baruch before them,.... Before his kinsman, the witnesses of the deed, and the Jews that were in the court: saying, as follows:

Thus saith the Lord, the God of Israel,.... The order to do the following is ushered in in this solemn manner, partly that Baruch might more strictly observe it, and act according to it; and partly that the persons before whom it was given might take the greater notice of it, and believe that there was something intended by it of moment and importance: take these evidences; or "books" (x); the deeds of purchase: this evidence of the purchase, both which is sealed, and this evidence which is open; both the original and the copy: and put them in an earthen vessel, that they may continue many days; it seems, though it is not said, that this earthen vessel, with these deeds in it, were to be put under ground, and very probably in some part of the field that was bought: had these writings been laid up in a chest or box, they might have been stolen and destroyed; and had they been laid in the earth by themselves, they would have rotted and consumed; but being put into a dry earthen vessel, they might be preserved from the injury of the air and the moistness of the earth; and so might continue many days, even many years, to the end of the captivity, as it was designed they should; when Jeremiah's heirs, having some him of them where they were deposited, might take them up and claim the estate; though something more useful and instructive than this was designed by it, as appears by the following words: (x) "libellos hos", Cocceius, Schmidt; "literas has", Junius & Tremellius, Piscator.

For thus saith the Lord of hosts, the God of Israel,.... Who is the Lord God Almighty, and can do what he pleases; and is the covenant God of his people, and therefore will do them good by all his providences in the issue of things: houses, and fields, and vineyards, shall be possessed in this land; or "bought" (y) in it; of which the prophet's buying this field was a pledge and earnest; signifying, that though the city now besieged should be taken, and the people carried captive, yet they should return to their own land, and purchase and enjoy houses, fields, and vineyards again, as at the present time. (y) "ementur", Cocceius, Piscator; "vedentur", Schmidt.

Jeremiah said--resuming the thread of Jer 32:1, which was interrupted by the parenthesis (Jer 32:2-5).

(Compare Jer 32:24-25, Jer 32:37, Jer 32:43-44).