Jeremiah 32
PATlightened from above, or being a competent judge of Divine truths. Jeremiah being put in prison, for foretelling the taking of Jerusalem by the Chaldeans, doth there, by God’s direction, purchase a field from his uncle’s son, to foreshew that God will restore again the Jews to their country, where they shall enjoy their former possessions.
Jeremiah 32:1
JLN the tenth, year of Zedekiah—ivhich was the eighteenth year of Nebuchadnezzar. Compare lii. 12.
Jeremiah 32:2
For the king of Babylon’s army besieged Jerusalem. The siege lasted from the tenth month of the ninth year of Zedekiah’s reign to the fourth month of the eleventh year. (See xxxix. 1, 2.) And Jeremiah was shut up in the court of the prison.’] He was afterward put in the dungeon: (see xxxvii. 16. xxxviii; G.) but now was not under so severe a restraint. (Compare ver. 26. 28. of that chapter.)
Jeremiah 32:3
For Zedekiah — had shut him up, saying, JV/ierefore dost thou prophesy, and say, &c. This refers to the prophecy set down xxxiv. 2, &c. The particulars there mentioned being in order of time, before the passages related in this chapter, Jeremiah’s prophecies are put together without any regard to the order of time, as hath been observed at the beginning of this Commentary.
Jeremiah 32:5
And he shall lead Zedekiah to Babylon; and there shall lie be till I’visit him. In his posterity, whom I will restore to their own country. So God tells Jacob, I will go down with thee into Egypt, and will also surely bring thee tip again, (Gen. xlvi. 4.) which promise was made good only to his posterity. So God is said to deal mercifully with our fathers, for so the sense runs in the original, Iloiijacu eXeog \u i-a rwv irartpwv rjfitjv, (Luke i. 72.) by performing his promises to their children. (See the note on xxix. 10. of this prophecy.) Though ye fight with the Chaldeans, ye shall not prosper.] See xxi. 4. 9. xxxvii. 7. 10.
Jeremiah 32:8
Buy my field that is in Anatlioth, which is in the country of Benjamin. Near Jerusalem; (see ver. 44.) and consequently at this time actually in the possession of the Chaldean army. For the right of inheritance is thine, and the possession is thine.] As being next of kin, (see Lev. xxv. 25.) the fields in the suburbs of the Levites being unalienable (see ver. 34. of that chapter); this seems to have been a field that came into the family either by purchase, (see Deut. xviii. 8.) or by their marrying a wife of another tribe: for their rabbins agree, that the ordinance mentioned Numb, xxxvi. 7. which forbids the possession of lands being removed from one tribe to another, did only take place at their first settlement in the land of Canaan. (See Selden, de Synedriis, lib. iii. cap. -4. n. 1. et dc successione in bona, cap. 18.) [On the other side, several good reasons may be alleged to prove those ordinances perpetual. For this was the chief design of instituting the year of jubilee, viz. to restore the lands to their ancient owners. Out of regard to this law Naboth refused to alienate his field to Ahab, at the peril of his life: (1 Kings xxi. 3.) the same law is renewed Ezek. xlvi. 17. See Dr. Alix. Reflect, upon the books of Hoses, par. ii. chap. 19.] - Then I knew that this teas the word of the Lord.] I knew that this offer was made to me by God’s especial direction, thereby to give a sensible assurance that the nation should return from their captivity, arid be restored to their ancient possessions. (Sec ver. 15. 44.)
Jeremiah 32:9
And I weighed him the money, even seventeen shekels of silver. Which in our money is not much above forty shillings: a small price for afield or piece of ground." The reason of the lowness of the’pric^ might be, because it was only buying the reversion of the ground, the purchaser or his heirs not coming into possession till the seventy years of captivity were expired. And the purchase itself, like other prophetical signs, was rather a declaration of what should come to pass, than the conveyance of a present benefit: but our margin reads, Seven shekels, and ten pieces of silver: and the ten pieces may stand for a larger. sum than a shekel, as the seventy pieces mentioned Judg. ix. 4. certainly do. The Chaldee paraphrase renders it, Seven minas, and ten shekels of silver: each mina, according to Ezekiel’s computation, (xlv. 12.) amounting to sixty common shej kels, which is nine pounds sterling, according to Dr. Prideaux’s computation; by which reckoning the whole sum amounts to’above sixty-four pounds of our money..
Jeremiah 32:10
And weighed him the money in the balances. In ancient times all money went by weight; (seeGen.xxiiLlG. Zech. xi. 12.) a custom still used in several countries.
Jeremiah 32:11
So I took the evidence of the purchase, both that which was sealed, according to the law and custom, and that which tvas open. The open or unsealed writing, was either a! copy of the sealed deed, or else a certificate of the witnesses in whose presence the deed of purchase was signed and sealed.
Jeremiah 32:12
In the sight of Hanameel my uncle’s son. The word son is not in the Hebrew, but is to be understood by a usual ellipsis. (See Matt. x. 2, 3.) But the Hebrew word • dod, signifies any relation or near kinsman; see Amos vi. 10. where the Septuagint very properly render it, OiKtlog.
Jeremiah 32:14
And put them in an earthen vessel, that they may continue many days. When hid under ground for greater security, to be produced when the land is reinhabited. -
Jeremiah 32:17
Ah, Lord God! behold, thou hast made the heaven and the earth, &c. This prayer begins with an acknowledgment of God’s infinite power, which is made manifest, both in the works of creation and providence, whereby he shews himself wonderful in his mercies, and terrible in his judgments. • And there is nothing too hard for thee.] Or, hidden from thee, as the Hebrew word literally imports; i. e. out of the reach of thy wisdom to compass, or bring to pass. (See the same phrase, Gen. xviii. 14.)
Jeremiah 32:19
Behold, a whirlwind of the Lord is gone forth in fury, &c. If these prophets had really known God’s purposes and intentions, they would not have said, Peace, peace, to the wicked, (ver. 17.) but have prophesied a grievous destruction just coming upon them; for that is what will certainly come to pass, and the event will convince you of the truth of what I say. The sudden strokes of God’s vengeance are often compared to a whirlwind. (See xxv. 32. Psal. lviii. 9. Isa. xxi. 1. Amos i. 4. Zech. vii.14. ix. 14.) Great in counsel, and mighty in works.] Who art infinitely wise in ordering all events, and as powerful in putting thy decrees in execution..
Jeremiah 32:20
Tlie anger of the Lord shall not return, &c. It shall not return to me void, as we read, Isa. lv. 11. The expression is taken from a messenger that comes back without doing his business. In the latter days ye shall consider [or understand] it perfectly."] When this judgment hath overtaken you, and ye have felt the evils threatened come upon you in your, several captivities, then ye shall more fully understand the meaning of this prophecy. These two verses are repeated, xxx. 23, 24. (See the note upon that place.) Who hast set signs and wonders in the land of Egypt, even unto this day.] The remembrance of which is preserved unto this day. And amongst other men.] The word other is in like manner understood, 2 Chron. xxxii. 22. Isa. xxvi. 13. And hast made thee a name.] Compare 1 Chron. xvii. Dan. ix. 15. where the margin reads, Hast made thee a name, as it is here in the text.
Jeremiah 32:21
I have not sent those prophets, yet they ran. Sec xiv. 14. xxvii. 15. xxix. 9.
Jeremiah 32:22
But if they had stood in my counsel. See ver. 18. Then they should have turned them from their evil way.’] This was the design of all God’s messages by his prophets; (see xxv. 5.) and therefore all true prophets would make this their principal aim. And the giving encouragement to men’s carnal security, is often mentioned as a mark of a false prophet. (See.vi. 14. Ezek. xiii. 10. 18. 22.)
Jeremiah 32:23
Am la God at hand, saith the Lord, and not a God afar off? &c. Can these false prophets think to impose upon me, or vent (heir own dreams in my name,* and I not discover them? as if either distance or secrecy could place any thing out of the reach of my power and knowledge.;’ Tlierefore thou hast caused all this evil to come upon them.] Compare xi. 4. 8.
Jeremiah 32:24
Behold the mounts. The ramparts which are raised against the walls, for placing engines of shot, as the margin interprets the word mesolleloth, in order to the making a general assault, and taking the city. (Compare xxxiii. 4.) Because of the sivord, the famine, and the pestilence.] See ver. 3G. xiv. 12.
Jeremiah 32:25
I have heard what the prophets said, &c. I know very well the falsehood of their pretences, though they think I take no notice of it, and so continue to act the same counterfeit part over again. And thou hast said unto mc~-Buy thee the field for money.] In this posture of affairs, when the city and the country round about it is in the hands of the enemy, thou comuiandest mo to make this purchase, which I have no prospect of ever enjoying. For the city is given into the hand of the Chaldeans.] Or lather, Although the city be given, &c. (See Noldius’s Concordance, p. 292.)
Jeremiah 32:27
Which think to cause my people to forget my name by their dreams — as their fathers have forgotten my name for BaaL. Their giving heed to these false prophets, is as effectual a method of making my people forget me and my laws, as the setting up an idolatrous way of worship, which hath been too successfully practised by their fathers. Behold, I am the Lord, the God of all flesh: is any thing too hard for me?] The difficulties which thou thinkest are not to he surmounted, are not so to me, who can do all. things, and have the lives and actions of men wholly at my disposal. All flesh is the same with all men. (See PsaL lxv. 2. Isa. xl. 5.)
Jeremiah 32:28
The prophet that hath a dream, let him, tell a dream— What is the chaff to the wheat?. Let not these false,prctences to dreams or visions discourage the true prophets from the faithful discharge of their office; for the difference between true prophecies and counterfeits, is as evident as that between the chaff and the wheat.
Jeremiah 32:29
Is not my word like fire, saith the Lord, and like a hammer that breaks the rocks in pieces?. These are the properties of my word, by which it may be distinguished from all counterfeits, that it is quick and powerful, resembled by fiery tongues, Acts ii. 3. (compare Isa. vi. 6.) Like fire, it makes its way through all opposition, and the thrcatenings it denounces will as certainly take hold of the unvou III. godly, as fire docs of stubble or dry wood. (Compare v. 14.) And as a hammer breaks to pieces the hardest rock, so is my word, when skilfully applied, able to beat down the’ confidence of the most hardened sinner. Upon whose roof they have burnt incense unto Baal.] See the note on xix. 13. -
Jeremiah 32:30
Behold, I am against the prophets-r-that steal my words every man from his neighbour. That imitate, or rather mimic, the true prophets, speaking in my name as they do, and saying, Thus saith the Lord, (ver. 31.) and using their words, but applying them to their own purpose, or it may be adding their own inventions to them. For the children of Israel, and the children of Judah.] The title of Israel and Judah is sometimes given to the Jews, after the captivity of the ten tribes; (see ver. 32. xxxvi. 2.) because there were still some remains of those tribes left, who joined themselves to the tribes of Judah and Benjamin. (See 2 Chron. xxix. 24. xxx. 1. 11. 18. xxxiv. 33. Ezra vi. 17.) Have only done evil before me from their youth.’] See ii. 7. 25. vii. 23. 28. xxii. 21.)
Jeremiah 32:31
I am against the prophets — that use their tongues. Like those that said, Our lips are onr own, Psal. xii. 4. and we may use them as we please. Some supposethe Hebrew lokechim to signify the same as cholekim, the letters being only transposed; and then the phrase denotes speaking smooth things. (See Isa. xxx. 10.) From the time that they built it.] Or, that it was built, the personal being often used for the impersonal. (See the note upon Isa. xliv. 18.) David was the builder of that part of Jerusalem that is called Zion, therefore styled the city of David. (See 2 Sam. v. 9.) He likewise enlarged the whole city of Jerusalem, making it the seat of the kingdom: for which Teason Jerusalem is.sometimes called the city of David. (See Isa. xxix. 1.) But we do not read that idolatry, the sin here spoken of, was committed there in David’s time: so that the expression seems to be hyperbolical, like that of Isa. xlviii. 8. where God, speaking of the Jews’ proneness to idolatry, saith, Thou wast called a transgressor from the womb: meaning from the very time of their living in Egypt. (Compare Ezek. xx. 8. xxiii. 3. 19. 27.) If we take the words in a stricter sense, they must be understood of the times of Solomon, who beautified the city with the temple, and other stately buildings, but afterward defiled it by idolatry. (See 1 Kings xi. 7. compared with 2 Kings xxiii. 13.) That I should remove it from before my face.] I should withdraw my protection from it. (Sec 2 Kings xxiii. 27. xxiv. 3.) But they set their abominations in the house ivhich is called by my name.] See the note on vii. 30, 31.
Jeremiah 32:32
And cause my people to err by their lies, and by their lightness. By their folly, their rashness, and inconsistence, with themselves. (Compare Zeph. iii. 4. Judg. ix. 4.) Schultens explains the word pahazuth to signify vain boasting, that is, a pretence to Divine inspiration, which they had not. (See his Anim. in Job, p. 144.) Their kings, their princes, tlieir priests, and their prophets.] See ii. 8. 2G.
Jeremiah 32:33
WJiat is the burden of the Lord?. The wordmassa t or burden, signifies a burdensome prophecy, big with ruin and destruction. (See Isa. xiii.l. xvi.l. and elsewhere.). The false prophets said, Peace, peace, (see ver. 17.) derided the true ones whose predictions were full of threatenings, as if God’s messages were a burden they were weary of bearing; and made a jest of these words, the burden of the Lord, with which they prefaced their prophecies. Upon this account God forbade the use of that expression; see the following verses. And they have turned to me the back, and not the face.] See ii. 27. Though I taught them, rising up early, &c] See vii. 13;
Jeremiah 32:35
And they built (he high places of Baal — to cause their sons and their daughters to pass through the fire unto Moloch. See the note on xix. 5. To cause their sons and their daughters to pass through the fire.] The words through the fire are not in the Hebrew; but in other places which speak of the same thing, the words are expressed at full length. (See Deut. xviii. 10. 2 Kings xxiii. 10.) Elsewhere, the same thing is expressed by burning their sons and their daughters in the fire, and offering them for burnt-offerings: see vii. 31. xix. 5. of this prophecy, Deut. xii. 38. The idolatrous Jews are often upbraided with the practice of this inhuman rite. (See Psal. cvi. 37. Isa. lvii. 5.) And the phrase of making children pass through the fire, is certainly taken in this sense, Ezek. xvi. 20, 21. xxiii. 37. where it is explained by slaying them, sacrificing them, and giving them to be devoured. But some critics are of opinion, that the exposition is taken in a milder sense in other texts, particularly 2 Kings xvi. 3. and denotes only holding children over the fire, or making them pass through the flame, by way of lustration or dedication to some idol. To confirm this interpretation, they observe, that the verb henebir, used in the text, signifies to dedicate or consecrate. (See Exod. xiii. 12.) See the reasons on which this interpretation is grounded, at large explained in Dr. Spencer, do Legib. Hebrecor. lib. ii. cap. 10. sect. 2. *Which I commanded them not, &c] See the note on vii. 31.
Jeremiah 32:36
For every man’s word shall be his burden: for ye, have perverted the words of Me living God. You shall be severely accountable for your loose and profane speeches, wherewith you deride and pervert the words and messages of God himself., And now therefore thus saith the Lord.] In this and the following verses, God gives an answer to the doubt proposed by the prophet, ver. 25. Or the words may be thus translated, But now, notwithstanding [all this], thus saith the Lord. So the particle taken is often taken. (See note on xvi. 14.)
Jeremiah 32:37
Behold, I will gather them out of all countries, &c. See the notes on xxiii. 3. 8. xxix. 14. And I will cause them to dwell safely.] Compare xxiii. 4. St. Jerome observes in his notes upon the place, that this promise, taken in its full extent, was not made good to those that returned from captivity, because they were frequently infested with wars, as well by the kings of Syria and Egypt, as by the rest of their neighbours, as appears from the history of the Maccabec^, and were finally subdued and destroyed by the Romans.
Jeremiah 32:38
And they shall be my people, &c. See xxx. 22.
Jeremiah 32:39
Therefore, behold, I, even I, will utterly forget you. Tollam vos portans, as St. Jerome renders it; and the Septuagint to the same purpose, I will cany you away, or remove you [as a burden]. Taking the verb nashah in the sense of the verb nasa, as words of a like sound are often of a promiscuous signification. This makes the sense more acute, and pertinent to the foregoing verses. And I will forsake you, and the city that I gave you and your fathers, and cast you out of my presence.] The Hebrew reads thus, I will cast you and the city which I gave you and your fathers out of my presence. For the verb natashr writ with a teth, is equivalent to the verb natash with a tan; according to the observation made just now, concerning words of a like sound. And I will give them one heart, one way, that they fear me for ever.] This must be understood, at least as to its ultimate completion, of the reunion of Judah and Israel after the general restoration. (Sec the note on iii. 18. xxx. 3.) When the ten tribes set up a distinct king* dom from that of Judah, they stood divided, not only in their civil interests, but also with respect to their religious worship. These distinctions, God saith, he w T ill entirely abolish, at the time of their conversion. (Compare xxiv. 7. Ezek. xi. 19.) The same blessing is. more fully expressed in these words, (Ezek. xxxvii. 22.) I will make them one nation, and one king shall be king over them. At the samo time we may expect the fulness of the gentiles to come in, and then all nations shall serve the Lord with one consent, (Zeph. iii. 9.) and there shall be one Lord, and his name one, (Zech. xiv. 9.)
Jeremiah 32:40
And I will make an everlasting covenant with them. The Jewish covenant, with respect to the ceremo-