collapse all
Text -- Jeremiah 32:24-44 (NET)
Parallel
Cross Reference (TSK)
ITL
Names, People and Places, Dictionary Themes and Topics
collapse allCommentary -- Word/Phrase Notes (per phrase)
Wesley: Jer 32:24 - -- Rather engines of war with which those nations used to batter walls, or to shoot great stones into places besieged.
Rather engines of war with which those nations used to batter walls, or to shoot great stones into places besieged.
I will give them union and concord, one mind and judgment.
They shall all worship me according, to the rule I have given them.
Wesley: Jer 32:40 - -- This promise manifestly relates to those Jews that should receive the Lord Jesus Christ, unless it be to be understood of a national conversion of the...
This promise manifestly relates to those Jews that should receive the Lord Jesus Christ, unless it be to be understood of a national conversion of the Jews, not yet effected.
JFB -> Jer 32:24; Jer 32:24; Jer 32:25; Jer 32:27; Jer 32:29; Jer 32:29; Jer 32:30; Jer 32:30; Jer 32:30; Jer 32:31; Jer 32:31; Jer 32:32; Jer 32:33; Jer 32:34; Jer 32:35; Jer 32:35; Jer 32:35; Jer 32:36; Jer 32:36; Jer 32:37; Jer 32:38; Jer 32:39; Jer 32:39; Jer 32:40; Jer 32:40; Jer 32:40; Jer 32:40; Jer 32:41; Jer 32:41; Jer 32:42; Jer 32:43; Jer 32:43; Jer 32:44; Jer 32:44
JFB: Jer 32:24 - -- Mounds of earth raised as breastworks by the besieging army, behind which they employed their engines, and which they gradually pushed forward to the ...
Mounds of earth raised as breastworks by the besieging army, behind which they employed their engines, and which they gradually pushed forward to the walls of the city.
JFB: Jer 32:24 - -- Connected with Jer 32:25. Thou seest all this with Thine own eyes, and yet (what seems inconsistent with it) Thou commandest me to buy a field.
Connected with Jer 32:25. Thou seest all this with Thine own eyes, and yet (what seems inconsistent with it) Thou commandest me to buy a field.
JFB: Jer 32:27 - -- Jehovah retorts Jeremiah's own words: I am indeed, as thou sayest (Jer 32:17), the God and Creator of "all flesh," and "nothing is too hard for Me"; t...
Jehovah retorts Jeremiah's own words: I am indeed, as thou sayest (Jer 32:17), the God and Creator of "all flesh," and "nothing is too hard for Me"; thine own words ought to have taught thee that, though Judea and Jerusalem are given up to the Chaldeans now for the sins of the Jews, yet it will not be hard to Me, when I please, to restore the state so that houses and lands therein shall be possessed in safety (Jer 32:36-44).
JFB: Jer 32:29 - -- Retribution in kind. They burnt incense to Baal, on the houses, so the houses shall be burnt (Jer 19:13). The god of fire was the object of their wors...
Retribution in kind. They burnt incense to Baal, on the houses, so the houses shall be burnt (Jer 19:13). The god of fire was the object of their worship; so fire shall be the instrument of their punishment.
JFB: Jer 32:29 - -- Indicating the design, not merely the event. They seemed to court God's "anger," and purposely to "provoke" Him.
Indicating the design, not merely the event. They seemed to court God's "anger," and purposely to "provoke" Him.
Literally, "have been doing"; implying continuous action.
JFB: Jer 32:30 - -- They have been doing nothing else but evil; their sole aim seems to have been to provoke Me.
They have been doing nothing else but evil; their sole aim seems to have been to provoke Me.
JFB: Jer 32:30 - -- The time when they were in the wilderness, having just before come into national existence.
The time when they were in the wilderness, having just before come into national existence.
JFB: Jer 32:31 - -- Literally, "for mine anger." CALVIN, therefore, connects those words with those at the end of the verse, "this city has been to me an object for mine ...
Literally, "for mine anger." CALVIN, therefore, connects those words with those at the end of the verse, "this city has been to me an object for mine anger (namely, by reason of the provocations mentioned, Jer 32:30, &c.), that I should remove it," &c. Thus, there will not be the repetition of the sentiment, Jer 32:30, as in English Version; the Hebrew also favors this rendering. However, Jeremiah delights in repetitions. In English Version the words, "that I should remove it," &c., stand independently, as the result of what precedes. The time is ripe for taking vengeance on them (2Ki 23:27).
JFB: Jer 32:31 - -- Solomon completed the building of the city; and it was he who, first of the Jewish kings, turned to idolatry. It was originally built by the idolatrou...
Solomon completed the building of the city; and it was he who, first of the Jewish kings, turned to idolatry. It was originally built by the idolatrous Canaanites.
JFB: Jer 32:32 - -- (Neh 9:32, Neh 9:34). Hence, learn, though ministers of God apostatize, we must remain faithful.
JFB: Jer 32:35 - -- This cuts off from the superstitious the plea of a good intention. All "will-worship" exposes to God's wrath (Col 2:18, Col 2:23).
JFB: Jer 32:36 - -- Rather, "But now, nevertheless." Notwithstanding that their guilt deserves lasting vengeance, God, for the elect's sake and for His covenant's sake, w...
Rather, "But now, nevertheless." Notwithstanding that their guilt deserves lasting vengeance, God, for the elect's sake and for His covenant's sake, will, contrary to all that might have been expected, restore them.
JFB: Jer 32:36 - -- The reprobate pass from the extreme of self-confidence to that of despair of God's fulfilling His promise of restoring them.
The reprobate pass from the extreme of self-confidence to that of despair of God's fulfilling His promise of restoring them.
JFB: Jer 32:37 - -- (See on Jer 16:15). The "all" countries implies a future restoration of Israel more universal than that from Babylon.
(See on Jer 16:15). The "all" countries implies a future restoration of Israel more universal than that from Babylon.
JFB: Jer 32:39 - -- All seeking the Lord with one accord, in contrast to their state when only scattered individuals sought Him (Eze 11:19-20; Zep 3:9).
All seeking the Lord with one accord, in contrast to their state when only scattered individuals sought Him (Eze 11:19-20; Zep 3:9).
Never yet fully realized as to the Israelites.
JFB: Jer 32:40 - -- (Isa 30:21). Jehovah compares Himself to a sedulous preceptor following his pupils everywhere to direct their words, gestures.
(Isa 30:21). Jehovah compares Himself to a sedulous preceptor following his pupils everywhere to direct their words, gestures.
JFB: Jer 32:40 - -- Both the conversion and perseverance of the saints are the work of God alone, by the operation of the Holy Spirit.
Both the conversion and perseverance of the saints are the work of God alone, by the operation of the Holy Spirit.
JFB: Jer 32:42 - -- (Jer 31:28). The restoration from Babylon was only a slight foretaste of the grace to be expected by Israel at last through Christ.
(Jer 31:28). The restoration from Babylon was only a slight foretaste of the grace to be expected by Israel at last through Christ.
Clarke: Jer 32:24 - -- Behold the mounts - The huge terraces raised up to plant their engines on, that they might throw darts, stones, etc., into the city
Behold the mounts - The huge terraces raised up to plant their engines on, that they might throw darts, stones, etc., into the city
Clarke: Jer 32:24 - -- Because of the sword, and of the famine, and of the pestilence - The city was now reduced to extreme necessity; and from the siege continuing nearly...
Because of the sword, and of the famine, and of the pestilence - The city was now reduced to extreme necessity; and from the siege continuing nearly a year longer, we may conclude that the besieged made a noble defense.
Clarke: Jer 32:29 - -- With the houses, upon whose roofs - As it is most probable that Baal was the sun, they might have chosen the tops of the houses, which were always f...
With the houses, upon whose roofs - As it is most probable that Baal was the sun, they might have chosen the tops of the houses, which were always flat, with battlements around, to offer incense and sacrifice to him at his rising, and while he was in sight above the horizon.
Clarke: Jer 32:30 - -- For the children of Israel and the children of Judah have only done evil - They have all been transgressors from their earliest history
For the children of Israel and the children of Judah have only done evil - They have all been transgressors from their earliest history
For the children of Israel - The ten tribes
Clarke: Jer 32:30 - -- Have only provoked me to anger with the work of their hands - They have been sinners beyond all others, being excessive idolaters. Their hands have ...
Have only provoked me to anger with the work of their hands - They have been sinners beyond all others, being excessive idolaters. Their hands have formed the objects of their worship.
Clarke: Jer 32:33 - -- Though I taught them, rising up early and teaching them - From the frequent reference to this, we may naturally conclude that morning preaching prev...
Though I taught them, rising up early and teaching them - From the frequent reference to this, we may naturally conclude that morning preaching prevailed much in Judea.
Clarke: Jer 32:37 - -- Behold, I will gather them out of all countries - A promise often repeated. See Jer 29:14, and the notes on Jer 31:8 (note), etc.
I will give them one heart - And that a clean one
Clarke: Jer 32:39 - -- And one way - And that a holy and safe one: and to have this clean heart, and to walk in this good way, will be for the good of them and their child...
And one way - And that a holy and safe one: and to have this clean heart, and to walk in this good way, will be for the good of them and their children after them. God’ s blessing is a profitable inheritance. They shall have but one object of worship, and one way of salvation; and being saved from sin, idolatry, and destruction, they must necessarily be happy within and happy without.
Clarke: Jer 32:41 - -- Yea, I will rejoice over them to do them good - Nothing can please God better than our coming to him to receive the good which, with his whole heart...
Yea, I will rejoice over them to do them good - Nothing can please God better than our coming to him to receive the good which, with his whole heart and his whole soul, he is ready to impart. How exceedingly condescending are these words of God!
Clarke: Jer 32:42 - -- Will I bring upon them all the good that I have promised - God’ s word cannot fail. The Jews have never yet received the good that God has prom...
Will I bring upon them all the good that I have promised - God’ s word cannot fail. The Jews have never yet received the good that God has promised. Nothing like the fulfillment of these promises took place after their return from Babylon; therefore there remaineth yet a rest for these ancient people of God; and it is under the Christian dispensation that they are to have it.
Clarke: Jer 32:44 - -- Men shall buy fields for money - This is a reference to the symbolical purchase mentioned at the beginning of the chapter; that may be considered by...
Men shall buy fields for money - This is a reference to the symbolical purchase mentioned at the beginning of the chapter; that may be considered by them as a sure sign of their restoration, not only to the same land, but to their respective inheritances in that land. This the power of God could alone perform.
Calvin: Jer 32:24 - -- Here then at length the Prophet discovers his own perplexity. We have already stated the reason why he made so long an introduction before he came to...
Here then at length the Prophet discovers his own perplexity. We have already stated the reason why he made so long an introduction before he came to the main thing: it was necessary for him to put on as it were a bridle; for except we restrain our thoughts, we shall become petulant against God, and there will be no moderation. The Prophet then, that he might not peevishly expostulate with God, set before himself his immeasurable power, and then he added that nothing happens except through his righteous vengeance. He now however asks, how it was, that he was bidden to buy the field when the city and the whole country were delivered up into their enemies. He then mentions here this inconsistency, and confesses that his mind was embarrassed, for he could not discover why God had bidden him to buy the field, and yet had determined to drive the people into exile and to scatter them into remote lands. But we have said that the Prophet was fully persuaded of God’s truth; and hence it was that he was so willing and ready to obey; for he made no delay in buying the field; and he afterwards laid up with Baruch the writings of the purchase. But after having performed all this, he brought a complaint against God; and as the thing appeared unreasonable, he desired this knot to be untied.
He then says, Behold the mounts, or, the warlike engines, for the word may mean either. The word
He adds, and what thou hast spoken is come to pass; and, behold, thou seest it He confirms what he had just said, even that the destruction of the city did not otherwise happen than through God’s judgment. And he confirms it, because whatever then happened, had already been testified during the time of the Prophet himself. And it hence appeared, that the city was not distressed through chance, because God had foretold nothing by his servants but what he had decreed and resolved to do. Then the ruin of Jerusalem was the work of God, of which he had foretold by his servants. For these two things ought to be joined together — the mouth of God and the hand of God. Nor is it lawful to imagine such a thing as some fanatics do, that God sees from heaven whatever is done on earth, and yet continues in an idle state. But he decrees what is right, and then when it is necessary, he testifies it by his servants the Prophets. However, the mouth of God ought not to be separated from his hand. The Prophet then shews that the destruction of the city was the righteous judgment of God, because the Prophets had previously spoken of it.
The words, thou seest it, refer to the preceding sentence, or to that which immediately follows, even because it seemed inconsistent or unreasonable that the Prophet should buy the field as God commanded, and yet that God knew that the land was possessed by enemies, and that the people were to be driven into exile. Since then God had resolved to cast out the people from the land, how was it that he had bidden his servant to buy the field? Had all this been unknown to God, the inconsistency would not have been so evident But when God perfectly knew that what he had so often proclaimed as to the exile by his Prophets could not be changed, what could be his purpose in bidding the field to be bought and the purchase to be confirmed by witnesses, when yet the city was delivered up to enemies? Jeremiah, after having mentioned the substance of his prayer, now adds the answer he received from God, in which is seen the fruit of his prayer, even that he had been taught what had regard to the deliverance and return of the people, in order that the faithful might entertain hope, and also that they, relying on the promise, might cheerfully bear their exile until the prefixed time came. The words are these, —
Calvin: Jer 32:27 - -- We have already said that the verb פלא pela, admits of two meanings; it means to be hid and to be wonderful, and hence by a metaphor it means ...
We have already said that the verb
And this meaning is most suitable to this passage: for Jeremiah, when that which seemed inconsistent occurred to him, was constrained to cast his anxiety as it were into the bosom of God. Then God, in order to relieve him, says that nothing is difficult to him, because he is the God of all flesh. Though by the words all flesh, the Scripture often means all kinds of animals, yet oftener the human race only. I do not, however, refinedly explain this passage, as though God did set the Gentiles in opposition to the Jews, and thus denied that he would be any longer the God of Abraham’s children, because he had repudiated them on account of their sins; but he says that he is in an especial manner the king of the whole earth, and rules over the whole human race. As God then, he says, is the God of all flesh, can anything be impssible to him?
Calvin: Jer 32:28 - -- The import of the answer is, that though God would bring to an end the seventy years of exile, yet there was no reason for hypocrites to gather encou...
The import of the answer is, that though God would bring to an end the seventy years of exile, yet there was no reason for hypocrites to gather encouragement, for this promise did not belong to them. God then speaks here, in the first place, of his vengeance, in order to fill the despisers of his Law with dread, and to intimate that they were excluded from the favor of redemption, he afterwards adds, that he would at length be merciful to the exiles; but this favor is confined to the elect and faithful alone.
The two parts of the answer ought then to be noticed, for God seems here to set in opposition one to another two contrary things. But as I have said, in the former clause, he has in view the hypocrites, who applied to themselves, without faith and repentance, what the Prophet had testified of restoration. God then sets forth here his extreme severity, and then he mitigates that rigor; but he then turns his discourse to the elect, because they alone were capable of receiving his favor.
Let us now come to the words, I will deliver this city into the hand of the Chaldeans, and into the hand of King Nebuchadnezar, and he will take it this purpose was, that what Jeremiah himself had predicted by his command, should remain unalterable, that the city could not be delivered. For it might have disturbed the mind of the Prophet were the Jews shortly after to be delivered, and were the siege of the city to be raised: he might, in that case, have been exposed to ridicule, together with his prophecies, and rashness might have been objected to him, because he had dared to announce in God’s name what we before noticed. For this reason and purpose God declares that nothing could be changed, for the Chaldeans were to take the city; and thus he bids the Prophet to retain a quiet mind, and not to disturb himself, as though it was his intention to expose his prophecies to ridicule; for God’s sacred name would thus have been subjected to many reproaches. Had Jeremiah been proved guilty of falsehood, what would have been the consequence, but that the Jews would have insolently triumphed over God? God then declares again that the city was given over to destruction.
Calvin: Jer 32:29 - -- And therefore he adds, enter in shall the Chaldeans who assail the city; for he does not say that they would come, but he confirms in other words w...
And therefore he adds, enter in shall the Chaldeans who assail the city; for he does not say that they would come, but he confirms in other words what he had said; Break then into the city shall the Chaldeans, though it was closed up and fortified; and shall set on fire this city It was not without purpose that he mentioned the word city so often; for as it was the sanctuary of God, and the royal seat, the Jews thought that it was impregnable, and that the sun could be sooner cast down from heaven than that; enemies could take possession of it: in order then to subvert this false confidence, God often mentioned the word city. He at last adds, that the Chaldeans would burn it, as though he had said, that whatever Jeremiah had predicted would certainly be fulfilled, not only respecting the attack on the city, but also its destruction, so that not a stone would be left on a stone, but that there would be a dreadful desolation until the time of its restoration. The rest to-morrow.
Calvin: Jer 32:30 - -- He amplifies the sin of the people, that they never departed from their vices. And he mentions the ten tribes, and also the tribe of Judah. The ten t...
He amplifies the sin of the people, that they never departed from their vices. And he mentions the ten tribes, and also the tribe of Judah. The ten tribes, we know, had departed from the pure worship of God, when as yet true religion continued at Jerusalem. By mentioning then the children of Judah, he no doubt aggravated their guilt, intimating that they had fallen together with the Israelites, while yet they had for a time been preserved. The Israelites had become degenerated, afterwards the whole seed of Abraham became implicated in the same defection, so that they forsook the true worship of God. But afterwards he mentions only the children of Israel, but he includes also the tribe of Judah. For it ought to be observed, that when Scripture connects Israel with Judah, Israel then means the ten tribes, and that for the sake of honor or reproach the house of Judah is referred to separately; from the kingdom of Israel; but that when Israel is alone mentioned, it includes generally all the children of Abraham without exception. So it is in this place, when he says that the children of Israel and the children of Judah had done nothing but provoked God. Afterwards he mentions only Israel, and includes the twelve tribes.
But he says that the children of Israel and of Judah had only provoked him from their youth The particle
And from their youth here is not to be understood of individuals, but is to be extended to the whole people; and so youth is to be taken for the time of their redemption, as we shall hereafter see. For the Church was in a manner then born, and in the desert, when they had been recently brought to the light, for God had delivered them from the darkness of death. In their very childhood they began to provoke God; from that time they had always been perverse in their wickedness.
The meaning then is, that the people of Israel had been of such a perverse disposition that it became necessary at length to punish them severely, for they ceased not to add evils to evils. And the particle
And he adds, with the work of their hands This explanation is added, because the Israelites might have raised a clamor, and asked what that evil was. God had indeed shewn sufficiently that it availed them nothing to seek evasions, for he had made himself their judge when he said, before my eyes; for by these words the Prophets intimate that a right judgment cannot be formed of men’s works by themselves, for willing or unwilling, they must stand or fall according to the judgment of God. Whenever then God declares that men have sinned before his eyes, he means that it is in vain for them to seek subterfuges, by alleging their good intentions, as they are wont commonly to say, because with him is the authority to judge. But this truth he confirms, when he says, that they had provoked him by the work of their hands 69 By the work of their hands the Prophet means the superstitions will tell the people had invented for themselves. And we must ever bear in mind the contrast between God’s commands and the works of our hands, for whatever we obtrude on God besides his Law is the work of our hands; but obedience is better than sacrifice. Then God here expressly condemns all the inventions of men, as though he had said, that however men may delight in their own superstitions, they are yet impious and detestable, for it is not lawful to devise anything. For God having given us his Law, has left nothing for us to do, except to follow what he has commanded; and when we turn aside and add something of our own, we do nothing but what is sacrilegious. It now follows —
Calvin: Jer 32:31 - -- He confirms what we have just said, even that God, however, severely he might punish the Jews, would not yet exceed due limits in his judgment, becau...
He confirms what we have just said, even that God, however, severely he might punish the Jews, would not yet exceed due limits in his judgment, because their iniquity had reached the highest pitch. It was a dreadful judgment when the city was wholly demolished by fire, and the Temple destroyed. Hence the atrocity of the punishment might have driven many to complain that God was too severe. Here he checks all such complaints, and says, that the city had been built as it were for this end, even to provoke him, as we say in French, Elle a este faite pour me depiter, pour me facher. Some read, “Reduced to me has been the city;” but they pervert and obscure the meaning. It might more properly be rendered, “The city has been destined to me for my wrath and indignation.” But the meaning which I have given is simpler. Thus the words
There is then nothing new said here, but as it was a thing difficult to be believed, the Prophet dwells on it, and says, that the city Jerusalem had been for the wrath and indignation of God, from the time in which it had been founded And we may gather from the end of the verse that this is the true meaning, for he says, Even to this day, that I should remove it from my sight; as though he had said, that the Jews had made no end of sinning, so that it was now quite the time to punish a people so wicked, whose impiety was un-healable. And he points out their persistency when he says, even to this day 70 For the people had not only begun to sin in the wilderness, but they pursued in a regular course, so to speak, their impiety, so that at no age, in no year, in no day, did they cease from their vices. Here then is pointed out their constant habit of sinning. It follows —
Calvin: Jer 32:32 - -- This verse is connected with the last: God had complained, that the city had been so perverse in its character, that it seemed to have been founded a...
This verse is connected with the last: God had complained, that the city had been so perverse in its character, that it seemed to have been founded and built for the purpose of seeking its own ruin by its sins. He confirms that declaration by adding, On account of all the wickedness of the children of Israel, and of the children of Judah. By all the wickedness or evil, he means what he before said, that they had been doing only evil, for they had offended not only in one thing, but had abandoned themselves to impiety, so that there was nothing pure or honest among them; for they had given themselves up to impiety, so that they omitted nothing that was calculated to provoke God. A universal blot is extended to every part of life, as though he had said, that they were imbued with so much wickedness, that no sound part remained in them. It is possible for man’s body to labor under one or two diseases, while there may be soundness in some of the members; but the Prophet means here, that the Israelites had become so corrupt, as it is said in Psa 14:1, that nothing remained whole among them.
Now God condemns here all ranks of men: in the first place he says, that the kings had sinned; for they not only themselves had forsaken the true worship of God, but had become the cause of defection or apostasy to others. To kings he adds princes, or counsellors, and then priests and prophets. And, doubtless, the kings with their counsellors ought to have been one eye, the priests and the prophets the other; for the two eyes in a true and legitimate government are the judges and the pastors of the Church. But the Prophet says, that the kings and their counsellors had been ungodly, and then that the priests and the prophets had been implicated in similar crimes. And it was indeed something monstrous to see such blindness and madness in those priests whom God had, by a hereditary right, set over the Church as the interpreters of the Law, according to what is said,
“The priest’s lips should keep knowledge, and they should seek the Law at his mouth, for he is the messenger of the Lord of hosts.” (Mal 2:7)
And when the priests failed in their office, either through ignorance or sloth, God raised up prophets in their place, and his purpose was to prevent by such a help the ruin of his Church. But Jeremiah says, that the prophets had become like the priests.
This passage deserves to be carefully noticed; for we see how delighted many are when the Church is disturbed by discords; for they think that they are thus excused, when they cast aside every care and every concern for religion; and many indulge in this kind of indifference. But if the faithful had been so careless at that time, must not religion have a thousand times vanished away, having been wholly extinguished and obliterated from their hearts? Let us then learn, that though false prophets may rise and obscure pure doctrine by their fallacies, and though the sacrificers should become apostates, and raise up, as it were, a banner to demolish the whole Church — yet let us learn to be firm; for our faith ought not to be shaken, though the whole world were in confusion, nay, though Satan mingled heaven and earth together. In short, it is the real trial of our faith, when we firmly abide in God’s truth at the time when Satan attempts above all things to throw everything into confusion. For Jeremiah does not speak here of the Egyptians or the Assyrians, but of the chosen people, the children of Abraham, the sacred heritage of God; and yet he says that the priests and prophets had become leaders to the people in their sinful courses, so that they cast aside the true worship of God, perverted the Law, and in short, departed from religion.
He afterwards adds, and the men of Judah and the inhabitants of Jerusalem He speaks not of the Israelites, who had long ago become polluted, and had abandoned themselves to ungodly superstitions, for they had become, as it were, aliens to the people of God; but he names only the Jews, who remained alive, that God’s Church might continue in the world. He proceeds by degrees, for he mentions the inhabitants of Jerusalem in the last place. It was indeed less to be endured that those, who had the Temple before them, who were constantly reminded of God’s true worship, should be apostates, than if they dwelt in villages; for those who lived in the country, and were wont to come to the Temple three times a year, had apparently some excuse. But as the citizens of Jerusalem enjoyed so many religious means, as the Law of God continually sounded in their ears, as the sacrifices were as trumpets by whose blast they were summoned to serve and fear God, it was, as we have said, a great aggravation to their guilt. Hence the Prophet, for the sake of a greater reproach, joins them to the men of Judah It follows —
Calvin: Jer 32:33 - -- Here the Prophet expresses more clearly the perverseness of the people, as though he had said, that they had deliberately rejected every instruction,...
Here the Prophet expresses more clearly the perverseness of the people, as though he had said, that they had deliberately rejected every instruction, and had shewn no regard for God; for he who turns his back on us, does this knowingly and wilfully, and indeed not without contempt. When any one addresses me, and I look another way, is it not a manifest sign of contempt or disdain? and he who speaks, does he not see that he is disregarded? Thus God then complains that the Jews had not fallen away through ignorance, but as it were through a premeditated obstinacy: they then turned to me, he says, the neck, 71 when yet they ought to have been attentive to hear the doctrine of the Law. For God shews to us his face whenever he is pleased to prescribe what ought to be done, or to shew the way of salvation. When he looks on us, how detestable must be our pride, if we look not also on him in return? This, then, is the first thing, that the Jews had knowingly and wilfully despised God and his Law.
Then he amplifies their guilt by saying, And I taught them, I rose up early and taught them, and they hearkened not 72 If the Law had been only once promulgated, the Jews might have objected and said, that they were for the most part illiterate; but no color of pretense remained for them, since the Prophets were continually interpreting the Law, as God had also promised by Moses,
“A Prophet will I raise up for thee from the midst of thy brethren.” (Deu 18:18)
For he intimates that this benefit would be perpetual in the Church, so that there would never be wanting Prophets to shew the right way to the people. For he sets Prophets in opposition to soothsayers, diviners, foretellers, and all other ministers of Satan, as though he had said, that there was no reason for the people to seek the fallacies of Satan, since the Prophets were sufficient. Lest the Jews then should complain that they were hardly dealt with, God here shews that he had taught them, for he ascribes to himself what he had done by his Prophets: and doubtless Prophets and teachers are nothing else but the instruments of the Holy Spirit; for no one is fit to teach, but when he is guided by the Spirit of God. Justly then does God claim for himself these offices, so that all the praise for the building up of his Church is due to him, though he employs the labors of men. In this sense it is, that he says, that he had taught them.
Then he adds, that he rose up early, that is, that he had been sedulous. As a master of a family, who is solicitous for his own, early inquires how they are, and looks around the whole house; so also God represents himself here, speaking of his care in teaching the Israelites, as though he had said, that not only his Law was set before their eyes, by which they might learn what was right, but that Prophets were also given who ceased not to admonish and exhort them.
Now this manner of speaking ought to be particularly observed, as we hence learn how base their ingratitude is who reject the teaching of the Prophets; for they not only disregarded men, but God himself, as Christ also declares,
“He who hears you, hears me; and he who rejects you, rejects me.” (Luk 10:16)
This form of speaking, then, commends the truth of the doctrine taught by the Prophets; for God comes forth and shews that he speaks by his servants. And on the other hand, we learn what an incomparable blessing it is to have faithful and true teachers; for God, through them and their labors, with certainty declares that he cares for our salvation, as though he watched over us, as though he rose up early, as though he visited us; and the preaching of the Gospel is not without reason called the visitation of God. There is, then, no reason for us to seek anything better, when God is present with us by his word; for we have a sure testimony of his presence whenever true and faithful teachers rise up.
He adds, to receive correction He intimates by the word
Calvin: Jer 32:34 - -- There was here, as it were, an extreme wickedness, for the Jews had profaned the Temple itself. It was a grievous offense, when every one had, as we ...
There was here, as it were, an extreme wickedness, for the Jews had profaned the Temple itself. It was a grievous offense, when every one had, as we have seen, private services at home, where they burned incense on the roofs, and poured libations to foreign gods; but when impiety had gone so far, that even the Temple itself was polluted with idols, what hope was there of repentance?
He says that they had set their abominations in the Temple. It is called, indeed, a house after the manner of the Hebrews, but it is afterwards distinguished from private buildings, when he says, on which my name is called 74 and then, that they might defile it God here shews that the Temple had been dedicated to him; it was then a sacrilegious profanation when they offered their sacrifices to idols. They were, indeed, already apostates; but such a sacrilege was not so notorious in their private superstitions as in the Temple; for this was to deprive God of his own honor. Though it was not right in them to abandon themselves to all kind of wickedness when they came forth from the Temple; yet the Temple itself ought to have continued, as it were, safe and free from every defilement. For this reason, therefore, he says that it was called by his name, and then that the Temple itself had been defiled, so that they did not spare his sacred name. The rest I shall defer till to-morrow.
Calvin: Jer 32:35 - -- After having complained of the profanation of his own Temple, God now says that the Jews had sinned through another superstition, even because the va...
After having complained of the profanation of his own Temple, God now says that the Jews had sinned through another superstition, even because the valley of the son of Hinnom had become to them a temple instead of the true one. God had forbidden in the Law sacrifices to be offered except where he appointed,
“Thou shalt not do so to thy God, but thou shalt come to the place where he has put the memorial of his name.”
(Deu 12:4)
As God then had expressly testified that sacrifices are not acceptable to him except in one Temple, and on one altar, he shews here that the lawful worship had been corrupted by the Jews, even because they caused their sons and their daughters to pass through the fire in honor to Molech. And yet in a former passage he calls him Baal. Hence it appears, as we said yesterday, that the word Baal includes all kinds of idols. For the Jews, no doubt, while they worshipped their Baalim, ever wished to ascribe to the one true God the chief sovereignty, but, at the same time, they devised patrons for themselves, and hence was the multitude of their gods. But Molech was a particular deity, as we learn from other parts of Scripture.
We now, then, perceive the Prophet’s meaning, — that the Jews had not been satisfied with one kind of idolatry, but built high places or altars for themselves; for so do some explain
But the Prophet speaks of sons and of daughters, in order to shew that so great was the intemperate zeal of the Jews, that they not only prostituted themselves before their idols, but also contaminated their offspring with these defilements.
He at last says, that he had commanded no such thing, and that it never came to his mind We have said elsewhere, that whenever this manner of speaking occurs, God cuts off every handle from objectors, because the superstitious ever have something to allege as a pretense when they are summoned to an account. We know that the Papists, by pretending good intentions, confidently glory against God; and they think that this one pretense is sufficient to defend them against all reproofs; and they think also that the servants of God and the Prophets are too morose and scrupulous when such an excuse does not satisfy them. But God, that he might not tediously contend with the superstitious, assumes this principle, — that whatever they attempt beyond the Law is spurious, and that, therefore, the inventions of men cannot be defended by any disguise or pretense. Let us then know that true religion is always founded on obedience to God’s will; and hence everything devised by men, when there is no command of God, is not only frivolous, but also abominable, according to what was said yesterday respecting the work of the hands; and so here the command of God is set in opposition to all the inventions of men. But as such declarations often occur, I now touch but slightly on this passage.
This doctrine, however, ought to be especially noticed, that is, that there is no need of a long refutation when we undertake to expose fictitious modes of worship, which men devise for themselves according to their own notions, because, after all that they can say, God in one word gives this answer, that whatever he has not commanded in his Law, is vain and mischievous. He then says, that he had not commanded this, and that it had never entered into his mind.
God in the last clause transfers to himself what applies only to men; for it cannot be said with strict propriety of God, that this or that had not come to his mind. But here he rebukes the presumption of men, who dare to introduce this or that, and think that an acceptable worship of God which they themselves have presumptuously devised; for they seek thus to exalt their own wisdom above that of God himself. And we even find at this day that the Papists, when we shew that nothing has proceeded from the mouth of God of all the mass of observances in which they make religion to consist, do always allege that they do not without reason observe what has been commanded by the fathers, as though some things had come into the minds of men which had escaped God himself! We then see that God in this place exposes to ridicule the madness of those, who, relying on their own inventive wits, devise for themselves various kinds of worship; for they seek, as we have said, to be wiser than God himself. We now, then, perceive the force of the expression, when God says that it never came to his mind, because men boast that it had not been contrived without reason, and glory in their own acuteness, as though they were able to appoint a better thing than God himself.
He afterwards says, That they should do this abomination God now goes farther, and calls whatever he had not commanded an abomination. And this clause confirms what I have before said, that there is no need of long arguments when the question is respecting the inventions of men, for nothing can be approved of in the worship of God but what he has himself commanded. Whatever therefore has proceeded from the notions of men, is not only frivolous and useless, but it is also an abomination; for God so represents it in this place. It is therefore not enough at this day to repudiate and to treat with disdain the fictitious modes of worship in which the Papists so much glory; but if we would prove that we have a true zeal for religion, we must abominate all these fictitious things; for God has once for all declared them to be abominable.
He adds, that Judah might sin, or, that they might make Judah to sin: either is admissible, and there is a twofold reading. 77 However this may be, he declares that those who build not on the Law, do nothing but sin, though they may think that they render to God the best service, even because they ought to have begun with this principle, — to do nothing but according to what the Law prescribes. It follows, —
Calvin: Jer 32:36 - -- God has hitherto been shewing that the Jews were worthy of that extreme punishment with which he had already visited the kingdom of Israel, and that ...
God has hitherto been shewing that the Jews were worthy of that extreme punishment with which he had already visited the kingdom of Israel, and that they could not complain of extreme severity, though they were to rot in exile after the ruin of the city and the Temple, for they had polluted the land which ought to have been sacred to God, and had everywhere spread abroad their abominations, so that even the Temple was not free from their filth and defilements, and they had not thus offended for a short time, but, as we have seen, they had despised all warnings; and though God had been solicitous for their safety, they had yet proudly rejected and even extinguished his favor. As then they were of a disposition so wicked, and their impiety had become altogether incurable through so much hardness, God shews that he would render to them the reward due to their works, by wholly rejecting them. But now he adds the promise of favor, in order to shew that he would in such a manner be the avenger of wickedness, as ever to have a regard for the gratuitous covenant which he had made with Abraham.
We have already said often, that whenever God mitigates the bitterness of punishment with some hope of mercy, he has a peculiar respect to his chosen people. The word then is not indiscriminately addressed to all, when God declares that he will be at length merciful and propitious, for he encourages his chosen people alone, as I have said, to entertain hope. As then there were some godly seed remaining among the people, God intended to relieve them, so that they might not wholly despond.
We now see the Prophet’s object; and this truth ought to be carefully observed; for we shall be mistaken as to the doctrine taught by the Prophets, except we know, that after having threatened the wicked and the despisers of God, they then turn their discourse to the elect, to encourage them to bear patiently and with calm minds the punishment laid on them, as Jeremiah did in his own case when he exhorted the faithful to lay their mouth in the dust, and then patiently to wait for God, though he would for a time hide his face from Jacob, that is, from his Church. Jeremiah then, after having shewn that the Jews could not be too severely treated, because they had been wholly intractable, now adds,-
And now therefore, thus saith Jehovah, the God of Israel, concerning this city, or, to this city. The preposition
I have said that the case with all the reprobate is, that they deride God while he spares and bears with them; but when they find that he is a judge, then they do not look to his mercy, but he prostrate in despair as though they were lifeless.
Calvin: Jer 32:37 - -- We now understand what the design of the Prophet was, when he spoke of the Jews as saying, that the city was delivered up to the Chaldeans and the ...
We now understand what the design of the Prophet was, when he spoke of the Jews as saying, that the city was delivered up to the Chaldeans and the Babylonians, even because the promised deliverance could afford them no comfort, inasmuch as they fully believed that their salvation was hopeless. Ye then say, he says, that the city has been delivered up; but I, he adds, will gather them from all the lands to which I shall drive them in my wrath and hot displeasure and great indignation 79
Here God promises that the exile would only be temporary, because he would at length gather, as it is said in Psa 147:2, the dispersed of Israel. No name is here expressed, but a pronoun; there is however no ambiguity, for it is sufficiently evident that he speaks of the Jews when he says, I will gather them As they had been scattered here and there, the gathering of them might have appeared incredible; for had they been only driven from their own country, and a place of exile had been granted them where they might have lived together, they might have hoped some time to return: but the scattering took away every hope, for they had been driven into different countries, and far distant from each other. In order then to obviate this difficulty, God expressly says that he would restore them from all the lands into which he had driven them And the Prophet no doubt alludes to a passage in Deu 30:4,
“Though they be scattered to the four quarters of the world,
I will thence gather them.”
As then God had through Moses promised, that though they were banished into the farthest parts of the world, yet their restoration would not be difficult to him; so the Prophet applies this declaration of Moses to his own prophecy, even that God would gather from the whole of the East those who had been scattered.
He adds, in my wrath, hot displeasure, and great indignation 80 God does not here speak of his wrath, but in order that the Jews might perceive that they deserved so great a punishment: for we know that as God is the judge of the world, nothing unjust can belong to him. When therefore God’s wrath is said to be great, we may with certainty conclude that the vices of men are great; for he is never angry with us, except when he is offended by the greatness of our sins. We hence perceive the reason why the Prophet mentions here the wrath, the hot displeasure and great indignation of God, even that the faithful might feel assured that God would be propitious to them, though they were worthy of eternal ruin. In short, Jeremiah shews that there would be a place for God’s mercy, though the Jews had merited destruction a hundred times through their obstinacy.
And he adds that his favor would be continued, And I will cause them to dwell safely After having promised to them a return, he promises now a tranquil condition: for it would have been better for the Jews to remain always in exile and in foreign lands, than to return to their own country and to live there in misery. This was the reason why the Prophet expressly added, that there would be a quiet habitation for them.
But we know that this was not fulfilled when the Jews returned to their own country; for they were greatly harassed by their neighbors, and the building of the Temple was at first hindered, and they endured many troubles from all quarters, and at length they were oppressed with tyranny by the Syrian kings, and reduced to such extremities, that exile would not only have been more tolerable, but even pleasanter and more desirable, in comparison with the many miseries with which they were oppressed. But, as it has been said elsewhere, whenever the Prophets prophesied of the return of the people, they extended what they taught to the whole kingdom of Christ. For liberation from exile was no more than the beginning of God’s favor: God began the work of true and real redemption when he restored his people to their own country; but he gave them but a slight taste of his mercy. This prophecy, then, with those which are like it, ought to be extended to the kingdom of Christ. He afterwards adds, —
Calvin: Jer 32:38 - -- This promise held the first place in the restoration of the Church; for had the Jews been filled to satiety with wealth and plenty, and all variety o...
This promise held the first place in the restoration of the Church; for had the Jews been filled to satiety with wealth and plenty, and all variety of blessings, their condition would still have been by no means superior, had they not been the people of God; for men have no happiness, if they live only on the good things of this earthly and frail life, or on its pleasures and delights. Most truly it is said in the Psalms,
“Happy is the people whose God is Jehovah.”
(Psa 144:15)
For though God commands his own blessings, and designs them as testimonies of his paternal favor towards the godly, yet he will not have them to live as it were on these; but he raises up their minds by means, as it were, of these steps to the spring-head of true felicity, the very fountain itself, so that they may know that they are under his protection, and that he will ever be a Father to them.
We hence see that the Prophet, when he spoke of the restoration of the people, propounded to them the chief and the most desirable thing, even to know that God was reconciled to them, and that they were become thus his people.
We hence learn, that though God in his kindness bore with the infirmities of his ancient people, and so mentioned the fruitfulness of the land and other things, yet the end of all the promises was spiritual; nor would have this promise been true, were it explained only of God’s temporal blessings. For we must bear in mind that saying of the Prophet,
“Thou art our God, we shall not die.”
(Hab 1:12)
And doubtless the Prophet in the Psalm which we have just quoted, meant to distinguish the Church of God from all heathen nations, and meant also to distinguish the felicity of the Church from all the pleasures, honors, and those advantages, by which men persuade themselves they can be made happy, provided they obtain them. Since then the Prophet there marks the difference between the felicity of the Church and all the fleeting and empty things wished for by those who look no higher than to this world and the present life, it follows, that whenever these words are mentioned, “I will be your God,” the hope of an eternal and a celestial life is set before us.
There is another thing to be noticed, — that whatever we seek as to the things of this world can yield us no real good, except God be reconciled to us. When therefore we have all things in abundance, when nothing is wanting as to every kind of pleasure, when we are favored with great wealth, when peace and security are granted to us, yet all this, as I have said, will prove ruinous to us, except God owns us as his children, and becomes a Father to us. Therefore when we seek to become happy, we must direct our minds to the principal thing, even to be reconciled to God, so that we may be able with confidence to call him our Father, to hope for salvation from him, and ever to flee to his mercy. Ungodly men desire this and that, as their own cupidity leads them: the avaricious wishes for a large quantity of money, wide farms, and great revenues; the ambitious seeks to subdue the whole world; the man of pleasure wishes for everything that may satisfy his lusts, and even he who seems to be moderate, yet desires what is suitable to his disposition; and thus God is neglected, and also his grace. Let us then know that the wishes of men are wholly unreasonable, when they anxiously seek anything in this world except what flows from this fountain, even from the gratuitous favor of God, and when they do not prefer this singular privilege to all blessings, even that God may be reconciled to them.
We now apprehend the meaning of the words, when God declares that the Jews, after their return to their own country, would become his people, and that he would be their God.
Let us at the same time observe, that though God possesses the sovereignty of the whole world, he is not yet properly called the God of any, but of his chosen people; for as he gathers the Church for himself as a peculiar treasure, as he speaks everywhere, so this privilege cannot exist without a mutual relationship, that is, exept men know that God is their God, and are also fully persuaded that they are counted by him as his peculiar people. Now follows an explanation of this verse, which, on account of its brevity, might seem somewhat obscure.
Calvin: Jer 32:39 - -- He more clearly explains the last verse; for he mentions the effects of the favor referred to. God indeed includes everything in one word, when he de...
He more clearly explains the last verse; for he mentions the effects of the favor referred to. God indeed includes everything in one word, when he declares that he will be our God, for he thus adopts us as his children. Hence comes the certainty as to our heavenly inheritance, and also as to his mercy, which is better than life. There is then nothing that can be desired beyond this benefit, that is, when God offers himself to us, and deigns to receive and embrace us as his people.
But as I have already said, we do not fully comprehend the benefit of this doctrine; for, first, we are very tardy and dull, we perceive not what God means by this expression, and then we know how much our nature is prone to diffidence, so far is the distance between us and God. Hence this doctrine has need of explanation. Therefore the Prophet, after having pointed out the cause and the beginning of all blessings, now mentions the effects, which more fully confirm what he had said. Hence he says, I willgive to them one heart and one way, that they may fear me for ever: for God does not otherwise own us as his people, nor can he be our Father, except he regenumtes us by his Spirit; for it is of regeneration that the Prophet here speaks. But I must defer the rest until to-morrow.
Calvin: Jer 32:40 - -- He pursues the same subject; but the repetition is intended emphatically to recommend the grace of God, for we know how men ever strive to withhold t...
He pursues the same subject; but the repetition is intended emphatically to recommend the grace of God, for we know how men ever strive to withhold the praise due to his grace, and that on account of their pride. God, then, on the other hand, celebrates in high terms his grace, lest men should malignantly obscure it.
He first says, I will strike with them a perpetual covenant We must notice the contrast between the covenant of the Law, and the covenant of which the Prophet now speaks. He called it in the thirty-first chapter a new covenant, and gave the reason for it, because their fathers had soon fallen away after the Law was proclaimed, and because its doctrine was that of the letter, and deadly, and also fatal. But he now calls it a perpetual covenant That the covenant of the Law was not valid, this was accidental to it; for the Law would remain in force, were we only to keep it; but through men’s fault it happened that the covenant of the Law became void and immediately vanished. When, therefore, God promises anything, there is a manifest difference; but what is it? God intimates that his doctrine is set before men with no effect, for it only sounds in their ears, it does not penetrate into their hearts. There is, then, need of the grace of the Holy Spirit; for except God speaks within and touches our hearts, the sound will be to no purpose, only beating the air. We now, then, see why the covenant is called perpetual which God now promises.
We must, at the same time, bear in mind that this covenant peculiarly belongs to the kingdom of Christ. For though it was a part of God’s grace, which was manifested in delivering his people from captivity, yet the continued stream of his grace ought to be extended to the coming of Christ. The Prophet then, no doubt, brings Christ before us, together with the new covenant; for without him there is not the least hope that God would make another covenant, as it appears evident from the whole Law and the teaching of the Prophets. Then Christ is here opposed to Moses, and the Gospel to the Law. It hence follows, that the Law was a temporary covenant, for it had no stability, as it was that of the letter; but that the Gospel is a perpetual covenant, for it is inscribed on the heart. And for the same reason it is also called a new covenant, for the Law must have become obsolete, since the perpetuity of which the Prophet speaks has come in its place.
Now follows an explanation, Because I will not depart, etc. The
“They shall hear a voice behind them, saying,
‘This is the way, walk ye in it.’” (Isa 30:21)
God no doubt testifies here, that he would be always an Instructor and Teacher to his people. And he says, that he will speak from behind, as schoolmasters follow the pupils committed to their care, even that they may observe and watch all their gestures, walking, words, and everything else. So God compares himself to those teachers to whom children are committed to be taught and trained; and he says that he speaks from behind. We may then explain what is here said in this sense, “I will not depart from after thee:” but we may also take a simpler view that God would not depart from them, even because he would show them perpetual favor and kindness, according to what is immediately added, that I may do them good In a word, God shows that he would be an eternal Father to his people, who would never forsake nor cast them away. 82
But the manner or method is also expressed, that he would put his fear in their hearts, that they might never depart from him. This is the same doctrine with what we have already seen; it is now repeated, but in other words; and thus God, as I said, more fully illustrates his favor, he says then that he would put his fear in the hearts of men. We now see how that puerile fiction is refuted, with which the Papists are inebriated, when they say that God’s grace co-operates, because the Spirit helps the infirmity of men, as though they themselves brought something of their own and were co-operators. But the Prophet here testifies that the fear of God is the work and gift of the Holy Spirit. He does not say I will give them power to fear me, but I will put my fear in their hearts We then see that he again shews that the Spirit works effectually in us, so as to form anew our affections, and does not leave us capable of turning or suspended. The same thing is said by Ezekiel,
“And I will cause them to fear me.” (Eze 36:27)
Thus the same doctrine is confirmed there, for it is said, that God would make Israel to fear him, not that they might be able to fear him.
He adds again, That they may not depart from me We see that clearly refuted are those foolish notions about neutral grace, which offers only power to men, which they may afterwards receive if they please; for the Prophet says, “that they may not depart from me.” Thus he again shews that perseverance, no less than the commencement of acting rightly, is the gift of God and the work of the Holy Spirit: and as I have already said, were God only to form our hearts once, that we might be disposed to act rightly, the devil might, at any moment, entice us, by his wiles, from the right way, or, as he employs sudden and violent attacks, he might drive us up and down as he pleases. To rule us then for one hour would avail us nothing, except God preserved us through the whole course of our life, and led us on to the end. It hence then follows, that the whole course of our life is directed by the Spirit of God, so that the end no less than the beginning of good works ought to be ascribed to his grace. Whatever merit then men claim for themselves, they take away from God, and thus they become sacrilegious.
A question may, however, be here raised: we see that the faithful often stumble, not ten times during life, but every day: how then is this, that where God’s Spirit works, his efficacy is such that men never turn aside from the right way? Were any to answer, that the faithful indeed stumble, but do not wholly fail, and that God here refers to that defection which shakes off every fear of God, it would not be a full solution. For we see that even the elect themselves are sometimes like apostates, for the fear of God and piety are, as it were, choked in them. Piety is not indeed extinguished, but not even a spark of the Spirit appears in them. But we must notice, that inflexible perseverance is given to the faithful, so that when they fall, they soon repent. Hence interruptions are no hinderances that God should not guide them from the starting-post to the goal, until they complete their whole course. And thus true is what Augustine says, that the Spirit so works in us, that we invariably have a good will. For he compares our state with that of Adam, such as he was in his first creation. We know that Adam was then without any stain, for he was formed in the image of God: he was then upright and free from every vice. We are as yet imperfect; though God has regenerated us by his Spirit, there abide in us still some remnants of the flesh, and we do not run with so much alacrity as it behoves us; nay, we are constrained to exclaim with Paul, that we are “wretched,” and to confess that we do not the good which we would, but the evil which is hateful to us. (Rom 7:15) Then the condition of Adam seems to have been better than ours. To this Augustine replies, — that God deals better with us now than he did with Adam, our first parent; for though he created him just and innocent, and without any stain, yet he gave him a nature liable to a change; and hence Adam, having a free-will, immediately fell. To what end then did free-will serve? even that man immediately fell and brought us into the same ruin with himself. This is the praise of free-will! even that man, possessed of it, cast himself down into the lowest abyss, whence he could never of himself have risen. But now, with respect to us, though we halt, and also turn out of the right way, and our depraved lusts entice us to evil, and our corruption hinders us from running as we desire to do, yet our condition is far better, because God endues us amidst all our conflicts with the power of his own Spirit, so that we are never overcome or overwhelmed. This indefectible constancy, (indeclinabilis constantia) as Augustine calls it, is then far superior to the excellency and honor which Adam at first possessed. This may be clearly gathered from the words of the Prophet when he says, that God would put his fear in the hearts of his people, so that they may never depart from him.
It may be again asked, why is there no mention made of gratuitous justification? for the covenant of God cannot be valid, except he reconciles us to himself, for regeneration is not sufficient for the obtaining of God’s favor, as in part only we will rightly and act rightly. To this we answer, that there is no doubt but that God includes faith in the word fear; hence remission of sins, by which men return into favor with God, is not excluded when regeneration is spoken of. This passage may at the same time be explained in this way, that the Prophet states a part for the whole. Doubtless the new covenant, as we have before seen, consists of two parts, even that God, in adopting us as his children, forgives us, and pardons all our infirmities, and then governs us by his Spirit: but here he speaks only of the last. So the sentence may be viewed as including a part for the whole. Still the Scripture, as it has been said, when it speaks of God’s fear, often includes faith, for God, as the Psalmist says, cannot be feared, except we taste of his goodness,
“With thee is propitiation, that thou mayest be feared.”
(Psa 130:4)
For there would be no reverential fear of God, except it were preceded by a knowledge of his paternal favor.
Calvin: Jer 32:41 - -- When God says that he would take pleasure in doing good to his people, he adopts the language of man, for fathers rejoice when they can do good to th...
When God says that he would take pleasure in doing good to his people, he adopts the language of man, for fathers rejoice when they can do good to their children. God then, as the paternal love with which he regards his people could not have been otherwise expressed, made use of this similitude. Further, the contrast also ought to be noticed, even that God had rejoiced when he punished his people for their wickedness. For God delights in judgment as well as in mercy. God then for a time rejoiced when he punished the peopie; for as his judgment is right, he delights in it. But now he says that he would manifest his paternal affection, so as to take pleasure in doing them good.
He adds, I will plant them in this land He had indeed planted them, when, by Joshua, the possession of the land was given them, according to what is said in the 80th Psalm, where a similar expression is used, even that God had brought his vine out of Egypt, and planted it in the promised inheritance. (Psa 80:8) But afterwards the people were plucked up by the roots. Hence the first possession of the land to the time of the exile was not, strictly speaking, a plantation, for the people did not then strike firm roots. God then promises here something new and unusual, when he speaks of a plantation. Nor is there a doubt but the perpetuity, of which mention has been made, is intended; for this plantation of the people depends on the covenant, and the covenant is not temporary as before the exile, but perpetual in its duration.
We now then understand what the Prophet means when he compares to a plantation the restoration of the people after their return from exile. We know, indeed, that the people from that time had not been banished, and that the Temple had ever stood, though the faithful had been pressed down with many troubles; but this was only a type of a plantation. We must therefore necessarily pass on to Christ, in order to have a complete fulfillment of this promise. The beginning, as we have said, and I am often compelled to repeat this, is to be taken from this return; but Christ is not to be excluded from that liberation which was like the morning star, before the sun of righteousness itself appeared in its own splendor. When Christians explain this passage and the like, they leave out the liberation of the people from Babylonish exile, as though these prophecies did not belong at all to that time; in this they are mistaken. And the Jews, who reject Christ, stop in that earthly deliverance. But the Prophets, as I have said, begin with the return of the people, but they set Christ also in the middle, that the faithful might know that that return was but a slight taste of the full grace, which was alone to be expected from Christ; for it was then, indeed, that God really planted his people.
Further, when the Jews were afterwards expelled from the land of Canaan, it was owing to their ingratitude; and it was a total abdication. In the meantime, however, God planted there his own vine until Jerusalem was extended and had its limits in the farthest parts of the earth: and we are said to be grafted in Christ and planted, when God adopts us into his Church; and hence that saying of Christ,
“Every tree which my Father hath not planted shall be rooted up.” (Mat 15:13)
Let us then know that the Church was planted in Judea, for it remained to the time of Christ. And as Christ has pulled down the wall of partition, so that there is now no difference between Jews and Gentiles, God plants us now in the holy land, when he grafts us into the body of Christ.
He says, in truth, that is, faithfully, so as never to pull them up again. And he adds, with my whole heart and with my whole soul The words are indeed singular, for God transfers to himself the affections and feelings of men; but it is necessary that he should in a manner transform himself, that he may be understood by us; for unless he prattled, where would be found so much understanding as would reach the immense altitude of his wisdom? As then the mysteries with which he favors us are incomprehensible, it is necessary that he should accommodate himself to our limited capacities. By the whole heart, then, and the whole soul, he means that faithfulness and constancy which will ever endure until the faithful shall obtain eternal life. Integrity in man is called the whole heart, because there may be a double heart. It cannot, it is true, be for this reason applied to God or to his nature. But as I have already said, he says by a similitude that he would do this with the whole heart, because he will do it so perfectly that there will be nothing wanting to render salvation complete, and the same thing is also meant by truth; though some philosophize more refinedly as to this word, for by truth they understand the firmness or veracity of the promises, 83 But we know that according to the usage of the Hebrew language, that truth means often what is solid and perpetual. He means then that the plantation would be so firm and solid, that there would be no danger that the people would ever be removed elsewhere, even because there would be a living root, as we have explained: the Church was fixed in Judea until the coming of Christ, who brought in the real accomplishment of this plantation; for when we are grafted into him, we already in a manner possess eternal life and are become the citizens of heaven.
Calvin: Jer 32:42 - -- God shews here again to his Prophet that exile would be temporary as to the remnant; for we know that the greater part of the people had been wholly ...
God shews here again to his Prophet that exile would be temporary as to the remnant; for we know that the greater part of the people had been wholly rejected; but it pleased the Lord, that his Church should survive, though very small in number. Then this promise is not to be extended indiscriminately to all the twelve tribes, but refers especially to the elect, as the event sufficiently proved, and Paul also is a most faithful interpreter of this truth. And this ought to be carefully borne in mind, because hypocrites always steal for themselves whatever God promises to his faithful people, while yet they falsely pretend his name. Let us then understand the design of God, even that his purpose was to support with strong confidence his chosen, lest despair should close up the avenue to prayer. Since, then, a portion of the people remained, that the Church might not wholly be cut off, this promise was fulfilled; and as we can never embrace the promise of mercy, except repentance and acknowledgment of sin precede, the two things are here referred to by the Prophet.
He says that God had made to come, or had brought, a dreadful calamity; and it then follows, that he would bring on them all the good that he had promised. By these words God intimates that what he had before promised would not be difficult for him to accomplish, because he could heal the wound which he had inflicted. Had the Chaldeans, as it had been said elsewhere, taken the city according to their own will, the remedy might have been difficult; but as God had employed the Chaldeans, and as they had fought, as it were, under his banner, it was an easy thing for him to restore the city, and to recall from exile those whom his righteous vengeance had banished.
We must notice especially what is said, I will render to them all the good which I have spoken concerning them. For God shews on what support the faithful were to rely in hoping for their liberation; he bids them to depend on his own mouth; for whatever men may promise is evanescent and without fruit. If, then, we would have our hope to be firmly fixed, so that it may not disappoint us, let us learn to rely on God’s promises, so that no one of us may presumptuously dream of this or that, as we thus often deceive ourselves; but let us acquiesce in the word of God. But when the evidence of God’s grace fails us, we may have recourse to many confidences, but it will be without profit. We now perceive why the Prophet expressly added this particular respecting God’s word. It follows, —
Calvin: Jer 32:43 - -- He confirms the prediction respecting the return of the people, and makes application of the vision which had been presented to the Prophet; for he h...
He confirms the prediction respecting the return of the people, and makes application of the vision which had been presented to the Prophet; for he had been commanded, as we have seen, to buy a field in the land of Benjamin. God now then annects that sign to the prophecy; for the use of signs is to secure faith to doctrine, which yet deserves of itself to be believed, and is fully authentic, and of itself worthy of belief; it is however conceded to our infirmity, that signs are given us, in order that the promises may be more fixed and ratified in our hearts.
This order God now follows, and says, Yet bought shall a field be in this land The verb,
This, then, is what Jeremiah upbraids his own nation with, that is, that they cast off from themselves every hope, while yet God had fixed for them the term of seventy years. While God then was stretching forth his hand to them, they chose rather thus to sink in the abyss of despair, so that nothing could alleviate their minds. This ingratitude the Prophet justly condemns; for they considered their land as devoted to perpetual ruin, when yet its restoration had been promised to them; as though he had said, “The mercy of God and his faithfulness will surpass all your wickedness; but ye, as far as you can, extinguish his promises, abolish his grace, and give no place to his promises: nevertheless he will complete what he has promised; for though the land is falsely deemed by you to be given up for ever to destruction, yet the Lord will cause it to be inhabited by its own legitimate heirs, even the children of Abraham.” This is the reason why he intimates that the Jews had regarded the land as given up to perpetual desolation.
Calvin: Jer 32:44 - -- To shew more fully what is said in the preceding verse, he adds, Fields with money shall be bought, and by writing (the verbs are in the infinitive...
To shew more fully what is said in the preceding verse, he adds, Fields with money shall be bought, and by writing (the verbs are in the infinitive mood) they shall write on tablets and sign by witnesses even if the land of Benjamin 85 Then the Prophet mentions all the boundaries by which Jerusalem was surrounded. We know that a part of the city was in the lot of Benjamin, and even one gate was so called: in the land of Benjamin, he says, and also through the circuits of Jerusalem, even in the cities of Judah, those on the mountains, as well as those in the valley, and in the cities which he to the south, even Egypt, for the southern country was towards Egypt. The reason is added, Because God would restore their captivity, that, is, restore the captives that they might again rossess the land. Now follows, —
Defender: Jer 32:27 - -- God thus confirms Jeremiah's statement of faith in His omnipotence (Jer 32:17)."
God thus confirms Jeremiah's statement of faith in His omnipotence (Jer 32:17)."
Defender: Jer 32:35 - -- "Hinnom" was the source of the name gehenna, which came to be used for the word "hell." (See Jer 7:31, note; 2Ch 33:6, note)."
Defender: Jer 32:40 - -- The "everlasting covenant" (Heb 13:20) is the "new covenant," or "New Testament," sealed in the blood of Christ (see notes on Jer 31:31, Jer 31:33)."
TSK: Jer 32:24 - -- mounts : or, engines of shot, Jer 33:4; Eze 21:22; The mounts were huge terraces raised up to plant their engines on; and so formed as to be capable o...
mounts : or, engines of shot, Jer 33:4; Eze 21:22; The mounts were huge terraces raised up to plant their engines on; and so formed as to be capable of being moved forwards towards the city. See note on 2Sa 20:15.
the city is : Jer 32:3, Jer 32:25, Jer 32:36, Jer 21:4-7, Jer 37:6-10
because : Jer 14:12-15, Jer 15:1-3, Jer 16:4, Jer 24:10, Jer 52:6; Lam 2:21, Lam 2:22, Lam 4:3-10; Eze 14:21
what : Deu 4:26, Deu 31:16, Deu 31:17, Deu 32:24, Deu 32:25; Jos 23:15, Jos 23:16; Zec 1:6; Mat 24:35
TSK: Jer 32:25 - -- thou : Jer 32:8-15
for : or, though, Jer 32:24; Psa 77:19, Psa 97:2; Joh 13:7; Rom 11:33, Rom 11:34
TSK: Jer 32:27 - -- God : Num 16:22, Num 27:16; Psa 65:2; Isa 64:8; Luk 3:6; Joh 17:2; Rom 3:29, Rom 3:30
is : Jer 32:17; Mat 19:26
TSK: Jer 32:29 - -- and set : Jer 17:27, Jer 21:10, Jer 27:8-10, Jer 37:7-10, Jer 39:8, Jer 52:13; 2Ki 25:9; 2Ch 36:19; Isa 64:10,Isa 64:11; Lam 4:11; Mat 22:7
upon : Jer...
TSK: Jer 32:30 - -- children : Jer 2:7, Jer 3:25, Jer 7:22-26; Deu 9:7-12, Deu 9:22-24; 2Ki 17:9-20; Neh. 9:16-37; Psa 106:6, Psa 106:7; Isa 63:10; Eze 16:15-22, Eze 20:8...
children : Jer 2:7, Jer 3:25, Jer 7:22-26; Deu 9:7-12, Deu 9:22-24; 2Ki 17:9-20; Neh. 9:16-37; Psa 106:6, Psa 106:7; Isa 63:10; Eze 16:15-22, Eze 20:8, Eze 20:28, Eze 23:43, Eze 23:44; Act 7:51-53
TSK: Jer 32:31 - -- this city : Jer 5:9-11, Jer 6:6, Jer 6:7, Jer 23:14, Jer 23:15; 1Ki 11:7, 1Ki 11:8; 2Ki 21:4-7, 2Ki 21:16, 2Ki 22:16, 2Ki 22:17; 2Ki 23:15; Ezek. 22:2...
TSK: Jer 32:32 - -- they : Jer 2:26; Ezr 9:7; Neh 9:32-34; Isa 1:4-6, Isa 1:23, Isa 9:14, Isa 9:15; Eze 22:6, Eze 22:25-29; Dan 9:6, Dan 9:8; Mic 3:1-5, Mic 3:9-12; Zep 3...
they : Jer 2:26; Ezr 9:7; Neh 9:32-34; Isa 1:4-6, Isa 1:23, Isa 9:14, Isa 9:15; Eze 22:6, Eze 22:25-29; Dan 9:6, Dan 9:8; Mic 3:1-5, Mic 3:9-12; Zep 3:1-4
TSK: Jer 32:33 - -- turned : Jer 2:27, Jer 7:24, Jer 18:17; Eze 8:16; Hos 11:2; Zec 7:11
back : Heb. neck
rising : Jer 7:13, Jer 25:3, Jer 25:4, Jer 26:5, Jer 35:15, Jer ...
TSK: Jer 32:35 - -- they built : Jer 7:31, Jer 19:5, Jer 19:6; 2Ki 23:10; 2Ch 28:2, 2Ch 28:3, 2Ch 33:6; Psa 106:37, Psa 106:38; Isa 57:5; Eze 16:20,Eze 16:21, Eze 23:37
w...
they built : Jer 7:31, Jer 19:5, Jer 19:6; 2Ki 23:10; 2Ch 28:2, 2Ch 28:3, 2Ch 33:6; Psa 106:37, Psa 106:38; Isa 57:5; Eze 16:20,Eze 16:21, Eze 23:37
which : Jer 7:31; Lev 18:21, Lev 20:2-5; Deu 18:10; 1Ki 11:33
to cause : Exo 32:21; Deu 24:4; 1Ki 14:16, 1Ki 15:26, 1Ki 15:30, 1Ki 16:19, 1Ki 21:22; 2Ki 3:3, 2Ki 21:11; 2Ki 23:15; 2Ch 33:9
TSK: Jer 32:36 - -- now : Jer 16:12-15; Isa 43:24, Isa 43:25, Isa 57:17, Isa 57:18; Eze 36:31, Eze 36:32; Hos 2:14; Rom 5:20; Eph 2:3-5
It : Jer 32:3, Jer 32:24, Jer 32:2...
TSK: Jer 32:37 - -- I will gather : ""This promise,""says Jerome, ""taken in its full extent was not made good to those that returned from captivity; because they were fr...
I will gather : ""This promise,""says Jerome, ""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; and they were finally subdued and destroyed by the Romans.""God’ s word cannot fail; therefore there remaineth yet a rest for the ancient people of God. Jer 23:3, Jer 23:8, Jer 29:14, Jer 30:18, Jer 31:10, Jer 33:7; Deu 30:3-6; Psa 106:47; Isa 11:11-16; Eze 11:17, Eze 34:12-14, Eze 36:24, Eze 37:21-25, Eze 39:25-29; Hos 1:11, Hos 3:5; Amo 9:14, Amo 9:15; Oba 1:17-21; Zep 3:20
I will cause : Jer 23:6, Jer 33:16; Eze 34:25-28; Joe 3:20; Zec 2:4, Zec 2:5, Zec 3:10, Zec 14:11
TSK: Jer 32:38 - -- Jer 24:7, Jer 30:22, Jer 31:1, Jer 31:33; Gen 17:7; Deu 26:17-19; Psa 144:15; Eze 11:19, Eze 11:20; Eze 36:28, Eze 37:27, Eze 39:22, Eze 39:28; Zec 13...
TSK: Jer 32:39 - -- I : 2Ch 30:12; Isa 52:8; Eze 11:19, Eze 11:20, Eze 36:26, Eze 37:22; Joh 17:21; Act 4:32; 2Co 13:11; Phi 2:1, Phi 2:2
one way : Jer 6:16; Isa 35:8; Jo...
I : 2Ch 30:12; Isa 52:8; Eze 11:19, Eze 11:20, Eze 36:26, Eze 37:22; Joh 17:21; Act 4:32; 2Co 13:11; Phi 2:1, Phi 2:2
one way : Jer 6:16; Isa 35:8; Joh 14:6; Heb 10:20
they may : Jer 32:40; Gen 22:12; Psa 112:1; Pro 14:26, Pro 14:27, Pro 23:17; Act 9:31
for ever : Heb. all days
for the : Gen 17:7, Gen 18:19; Deu 5:29, Deu 11:18-21; Psa 115:13-15, Psa 128:6; Eze 37:25; Act 2:39, Act 3:26, Act 13:33; Rom 11:16; 1Co 7:14
TSK: Jer 32:40 - -- I will make : Jer 31:31-33, Jer 50:5; Gen 17:7-13; 2Sa 23:4; Isa 24:5, Isa 55:3, Isa 61:8; Luk 1:72-75; Gal 3:14-17; Heb 6:13-18, Heb 7:24, Heb 13:20
...
I will make : Jer 31:31-33, Jer 50:5; Gen 17:7-13; 2Sa 23:4; Isa 24:5, Isa 55:3, Isa 61:8; Luk 1:72-75; Gal 3:14-17; Heb 6:13-18, Heb 7:24, Heb 13:20
that I : Eze 39:29; Joh 10:27-30; Rom 8:28-39
from them : Heb. from after them
TSK: Jer 32:41 - -- I : Deu 30:9; Isa 62:5, Isa 65:19; Zep 3:17
and I : Jer 18:9, Jer 24:6, Jer 31:28; Amo 9:15
assuredly : Heb. in truth, or stability, Hos 2:19, Hos 2:2...
TSK: Jer 32:42 - -- Like : Jer 31:28; Jos 23:14, Jos 23:15; Zec 8:14, Zec 8:15; Mat 24:35
so : Jer 33:10,Jer 33:11
TSK: Jer 32:44 - -- buy : Jer 32:6-15
in the land : Jer 17:26
for I : Jer 32:37, Jer 33:7, Jer 33:11, Jer 33:26; Psa 126:1-4; As an earnest of these promises, houses and ...
buy : Jer 32:6-15
in the land : Jer 17:26
for I : Jer 32:37, Jer 33:7, Jer 33:11, Jer 33:26; Psa 126:1-4; As an earnest of these promises, houses and lands shall again take a good price in Judah and Jerusalem; and though they now are almost valueless, there shall again be a sufficiency of purchasers. Trade shall revive, for they shall have money enough to buy land with; husbandry shall revive, for those that have money, shall covet to lay it out upon lands; laws shall again have their due course, for they shall subscribe evidences, and seal them.
collapse allCommentary -- Word/Phrase Notes (per Verse)
Barnes: Jer 32:25 - -- For - See the margin. It is enough to place the command side by side with the state of Jerusalem to show how contrary it is to all the rules of...
For - See the margin. It is enough to place the command side by side with the state of Jerusalem to show how contrary it is to all the rules of human prudence. The prophet is sure that God will explain to him his difficulty.
Barnes: Jer 32:26-44 - -- The answer is divided into two parts; (a) Jer 32:26-35, the sins of Judah are shown to be the cause of her punishment: (b) Jer 32:36-44, this punish...
The answer is divided into two parts;
(a) Jer 32:26-35, the sins of Judah are shown to be the cause of her punishment:
(b) Jer 32:36-44, this punishment was not for Judah’ s destruction, but for her amendment.
I will give - Or, I am giving.
From their youth - God’ s mighty deeds for Israel began in Egypt Jer 32:20, and so did Israel’ s sin.
These verses are repeated from Jer 7:30-31, but with two important variations. Baal is put for Tophet, and to Molech instead of in the fire. Molech the king and Baal the lord are different names of the sun-god, but in altered relations. Molech is the sun as the mighty fire, which in passing through the signs of the Zodiac burns up its own children. It is an old Canaanite worship, carried by the Phoenicians to all their colonies, and firmly established in Palestine at the time when the Israelites conquered the country.
One heart, and one way - Compare Jer 3:13. Under the new covenant they will with one consent walk in the one narrow path of right-doing Mat 7:14. Forever, i. e., every day, constantly.
God’ s new covenant Jer 31:31 is on God’ s side, I will not turn away from them to do them good, i. e., I will never cease from doing them good. On their side, I will put My fear in their hearts that they depart not from Me. In these two conditions consists the certainty of the eternal duration of the covenant Mat 28:20.
Assuredly - literally, in truth, i. e., in verity, in reality. It refers to God’ s firm purpose, rather than to the safety and security of the people. The new covenant is one of grace, indicated by God’ s rejoicing over His people, and "planting them with His whole heart."
Fields - literally, The field, the open unenclosed country Jer 4:17. In Jer 32:44 fields refers to the several portions of it which belonged to individuals, and of which the boundaries were shown by landmarks.
Subscribe evidences - See Jer 32:10. In order to bring the certainty of the return from exile more vividly before the mind, the prophet enumerates the several subdivisions of the territory of the kings of Judah.
Poole: Jer 32:24 - -- Mounts the word signifies ramparts , or rather battering rams , engines of war, which those nations used to batter walls, or to shoot great stones ...
Mounts the word signifies ramparts , or rather battering rams , engines of war, which those nations used to batter walls, or to shoot great stones into places besieged.
They are come unto the city to take it they are already besieging Jerusalem, and have been for some time; and the city is even ready to be taken, and cannot hold out; so many daily are killed, either with the sword of the enemy, or by famine for want of provision, or by the pestilence;
and what thou hast spoken is come to pass thou art just and righteous in all this, and hast done but according to what thou threatenedst to do to a sinful people that would not obey thy voice.
Poole: Jer 32:25 - -- In this verse again the particle is ill translated and , and for in the latter clause. The learned author of the English Annotations judgeth well...
In this verse again the particle is ill translated and , and for in the latter clause. The learned author of the English Annotations judgeth well, that it had been better translated whenas in the second place, as Gen 4:11 Psa 102:5 , or albeit , or though , as it is translated, Jos 17:18 Psa 23:4 ; and yet instead of and in the beginning, as it is Jer 23:21 . Lord, saith the prophet, expound thy meaning to me, why, when the city is upon the matter ready to be yielded up to the Chaldeans, and cannot possibly hold out long, thou shouldest set me to make purchases for thine enemies to possess.
Poole: Jer 32:27 - -- The Lord beginneth this revelation, for the prophet’ s satisfaction, with the preface expressive of his power and universal dominion, from whic...
The Lord beginneth this revelation, for the prophet’ s satisfaction, with the preface expressive of his power and universal dominion, from which Jeremiah might understand that he could do whatsoever he pleased, and man, that was but flesh, Gen 6:3 , could not hinder his effecting what he designed to do. God is also the God of the spirits of all flesh, Num 16:22 ; but he expresseth man here only under the notion of flesh, as Gen 6:3 , to denote his vileness and inconsiderableness as to any grappling with God, and encountering his purposes.
Poole: Jer 32:29 - -- Thou judgest right, this city shall be taken, and that by this very army of Chaldeans which now besiegeth it, they shall set fire on it, and burn th...
Thou judgest right, this city shall be taken, and that by this very army of Chaldeans which now besiegeth it, they shall set fire on it, and burn the houses; I have made all flesh, and I have power to dispose of it, I will give this city into their hands. But in this execution of my vengeance I shall not act by prerogative, but as a just and righteous judge, vindicating the violation of my laws: they have polluted their houses by idolatry upon the roofs of them, they have offered incense, paid a divine homage, to the idol Baal; and in them they have worshipped other gods; therefore I will watch over and protect them no longer, but send the Chaldeans by their fires to purge them.
Poole: Jer 32:30 - -- If they had offended me only by some particular single acts, or by some few omissions, or but for a small time, I might have been judged too severe ...
If they had offended me only by some particular single acts, or by some few omissions, or but for a small time, I might have been judged too severe upon them; but from the time they first began to be a nation they have made it their business, course, and trade, passing from one idolatry to another, &c.
Poole: Jer 32:31 - -- Solomon finished the building of Jerusalem, and he at least suffered idolatry in it, 1Ki 11:4,8 . People have always been so fond of worshipping God...
Solomon finished the building of Jerusalem, and he at least suffered idolatry in it, 1Ki 11:4,8 . People have always been so fond of worshipping God according to their own fancies and inventions, that even in Judah (except in David’ s time) the worship of God could hardly be preserved pure during the entire reign of one king. As if they had done it on purpose to provoke me to destroy the city, and cast the people of it out. Nothing more easy than for people to keep close to the Divine rule, as to external acts in worship; nothing is more provocative of God than their doing the contrary. Yet nothing hath been more rarely done in any nation, as if men had set themselves to dare a jealous God.
Poole: Jer 32:32 - -- Still God maketh their destruction to be of themselves, as the meritorious cause, provoking him to that wrath he executed upon them. The whole head ...
Still God maketh their destruction to be of themselves, as the meritorious cause, provoking him to that wrath he executed upon them. The whole head was sick, the whole heart faint. All orders of men were corrupted, so as there was no hope of their reformation or growing better.
Poole: Jer 32:33 - -- They have behaved themselves against me contemptuously, like men who, when they are spoken to, admonished, or instructed, instead of looking towards...
They have behaved themselves against me contemptuously, like men who, when they are spoken to, admonished, or instructed, instead of looking towards those who instruct or admonish them, turn their back upon them. Yet their sin had not been so great and heinous, if I by my prophets had not diligently instructed them, and they as stubbornly refused to be taught or amended by their instruction.
Poole: Jer 32:34 - -- Their abominations their idols, which above all things the jealous God abhorreth, and therefore he calleth them abominations, in the abstract, for ab...
Their abominations their idols, which above all things the jealous God abhorreth, and therefore he calleth them abominations, in the abstract, for abominable things, Deu 32:16 1Ki 11:5 2Ki 23:13 .
In the house which is called by my name that is, in the temple, which was ordinarily called the house of the Lord, and the temple of the Lord.
Poole: Jer 32:35 - -- See Poole "Jer 19:5" , See Poole "Jer 19:6" , where all passages we meet with here are fully opened.
Poole: Jer 32:36 - -- The Jews now began to see that the Chaldeans would take the city, and to be as dead-hearted as before they were full of courage, and to give over th...
The Jews now began to see that the Chaldeans would take the city, and to be as dead-hearted as before they were full of courage, and to give over themselves for ever as lost.
Poole: Jer 32:37 - -- Though the city shall be taken, and you shall go into captivity; yet you shall not be utterly lost, I will gather you again, and you shall have as q...
Though the city shall be taken, and you shall go into captivity; yet you shall not be utterly lost, I will gather you again, and you shall have as quiet a habitation as ever.
Poole: Jer 32:38 - -- I will renew my covenant with them, and keep my covenant towards them; they shall serve me more faithfully, and I will own them, and take care of th...
I will renew my covenant with them, and keep my covenant towards them; they shall serve me more faithfully, and I will own them, and take care of them, and bless them.
Poole: Jer 32:39 - -- I will give them one heart I will give them union and concord, or a oneness of mind and judgment; as to the things of God, they shall not be some for...
I will give them one heart I will give them union and concord, or a oneness of mind and judgment; as to the things of God, they shall not be some for superstitious and idolatrous worship, and some for my true worship. And one way; they shall all worship me according to the rule I have given them.
That they may fear me for ever that they may worship me in truth, as a people that have a dread of me upon their hearts.
For the good of them, and of their children after them this will be for the profit both of them and their posterity many days, even so long as they shall continue so to do.
Poole: Jer 32:40 - -- This promise manifestly relateth to those Jews that should receive the Lord Jesus Christ, or that were Israelites indeed; for as to others, God did ...
This promise manifestly relateth to those Jews that should receive the Lord Jesus Christ, or that were Israelites indeed; for as to others, God did turn away from doing them good, when their city was taken by Titus; unless it be to be understood of a national conversion of the Jews, not yet effected.
I will put my fear into their hearts, that they shall not depart from me my Spirit, which shall beget in them a dread of me, so as they shall not depart from me. Hence some conclude well, that when once the body of the Jews shall be converted, they shall never again apostatize from God. It may well from hence be concluded, that both conversion unto God, and perseverance in the ways of God, are the gifts of God; we are kept by the power of God through faith unto salvation.
Poole: Jer 32:41 - -- I will not only do them good, but I will take pleasure and delight in doing them good; and I will certainly bring them to this land, and constantly ...
I will not only do them good, but I will take pleasure and delight in doing them good; and I will certainly bring them to this land, and constantly and freely do them good when they shall be there.
Poole: Jer 32:42 - -- You shall find me as true to my promises as you have found me to my threatenings.
You shall find me as true to my promises as you have found me to my threatenings.
Poole: Jer 32:44 - -- Now, Jeremiah, thou understandest wherefore I commanded thee to buy the field offered thee by Hanameel in Anathoth in the lot of Benjamin; it was to...
Now, Jeremiah, thou understandest wherefore I commanded thee to buy the field offered thee by Hanameel in Anathoth in the lot of Benjamin; it was to assure thee, that though at present the Chaldeans shall prevail against Jerusalem, and the Jews shall be carried into captivity, and the Jews shall neither buy nor sell here at present, yet fields shall here be bought again; men shall buy, and sell, and seal evidences in all parts of Judea, as they were wont to do in former times, for they shall return again out of the captivity of Babylon into their own land, and have commerce one with another as formerly.
PBC -> Jer 32:40
Haydock: Jer 32:24 - -- By. Literally, "at the presence of the sword," or by its force, Psalm lix. 6. (Worthington)
By. Literally, "at the presence of the sword," or by its force, Psalm lix. 6. (Worthington)
Haydock: Jer 32:29 - -- Baal, the sun, &c., chap. xix. 13., Sophonias i. 5., and 4 Kings xxiii. 12. (Calmet)
Baal, the sun, &c., chap. xix. 13., Sophonias i. 5., and 4 Kings xxiii. 12. (Calmet)
Haydock: Jer 32:30 - -- Continually, (Symmachus) "moreover," (Aquila) or "alone," (Septuagint and Theodoret) ver. 23. (Haydock)
Continually, (Symmachus) "moreover," (Aquila) or "alone," (Septuagint and Theodoret) ver. 23. (Haydock)
Haydock: Jer 32:31 - -- Built it. The Jebusites polluted it. David himself offended, as well as Solomon, and under all the kings many crimes were committed, (Calmet) which...
Built it. The Jebusites polluted it. David himself offended, as well as Solomon, and under all the kings many crimes were committed, (Calmet) which is always the case in large cities. These general terms only denote a great corruption, tough some would be virtuous. (Haydock)
Haydock: Jer 32:34 - -- It, under Achaz, Manasses, and perhaps the last kings of Juda, Ezechiel viii. 9.
It, under Achaz, Manasses, and perhaps the last kings of Juda, Ezechiel viii. 9.
Haydock: Jer 32:35 - -- Consecrate. Hebrew, "make them pass" through or into the fire, to be consumed in honour of Moloc, 4 Kings xxi. 6. ---
Heart. They perhaps meant...
Consecrate. Hebrew, "make them pass" through or into the fire, to be consumed in honour of Moloc, 4 Kings xxi. 6. ---
Heart. They perhaps meant to imitate Abraham, chap. vii. 31.
Haydock: Jer 32:37 - -- Lands. What is here said must be understood of the captives, yet in such a manner that Christians are more particularly designated, for the Jews nev...
Lands. What is here said must be understood of the captives, yet in such a manner that Christians are more particularly designated, for the Jews never enjoyed such perfect security, nor followed one way, nor enjoyed the eternal covenant, (ver. 39, 40., and chap. xxxi. 31.; Calmet) except those who embraced the true faith of Christ. At all times one religion alone can be pleasing to God, (ver. 39.) and those who were saved under the old law, must have believed in a Redeemer to come, as we must do in one already past. (Haydock) ---
God would not suffer true believers to become extinct under the old law; much less will he since Christ's coming. (Worthington)
Truth, like a tree which shall not be eradicated.
Haydock: Jer 32:44 - -- Juda, and in. A farther description of these cities is given, situated about the capital, Hebron, Sephala, ( the plain ) near Gaza, (Calmet) and the...
Juda, and in. A farther description of these cities is given, situated about the capital, Hebron, Sephala, ( the plain ) near Gaza, (Calmet) and the Negeb or south country, (Haydock) towards Arabia. Here the excellent commentary of St. Jerome ends, to our great loss. (Calmet) ---
It was perhaps his last work, undertaken after the twelve minor and the other three great prophets. He never wrote on Baruch, on the epistle of Jeremias, the Greek parts of Daniel, &c., as the Jews did not allow them to be canonical, and the point was not then decided. The Church styles St. Jerome "the greatest doctor in expounding the sacred Scriptures," as he translated and illustrated the greatest part of them; (Haydock) and indeed he seems to have been the best qualified for the undertaking, of all the fathers. (Du Pin) ---
Hence we may lament the more that we have not all his works in their genuine purity and perfection, as even the latest editions are very faulty, and proceed upon a plan which the learned do not approve. See A. Butler, Kennicott, &c. (Haydock)
Gill: Jer 32:24 - -- Behold, the mounts, they are come unto the city, to take it,.... These were ramparts or batteries, that were erected against the city, the more easily...
Behold, the mounts, they are come unto the city, to take it,.... These were ramparts or batteries, that were erected against the city, the more easily to annoy it: some take them to be engines from which they cast out stones; and others suppose them to be battering rams, used to break down the walls of the city; be they what they will, they were now brought near the city to make way for the Chaldeans to enter into it, and take it:
and the city is given into the hands of the Chaldeans that fight against it; not only it the purpose of God that if should be, but it was plain case that he had withdrawn his protection from it, and that the city was indefensible; and that, humanly speaking, it was impossible it should hold out long, for the reasons following:
because of the sword, and of the famine, and of the pestilence: the sword of the Chaldeans, without, destroyed those that sallied out upon them, or endeavoured to make their escape; and the famine and pestilence, within, made such ravages, and so much weakened them, that they would never be able to stand it out against the enemy long, but must surrender:
and what thou hast spoken is come to pass; what was foretold by the prophets, and by himself, was now fulfilling:
and, behold, thou seest it; and therefore he had no need to observe it to him, or dwell any longer on this subject; only he hints what follows, as having some difficulty in it on his own account.
Gill: Jer 32:25 - -- And thou hast said to me, O Lord God,.... Or, "O Lord God, yet thou hast said to me" b; notwithstanding this is the case, the country all around is in...
And thou hast said to me, O Lord God,.... Or, "O Lord God, yet thou hast said to me" b; notwithstanding this is the case, the country all around is in the hand of the enemy, and the city is as good as delivered up to them, yet thou hast given me such orders, as follows:
buy thee a field for money, and take witnesses; for though these words were not expressly said to him by the Lord; yet inasmuch as he told him that his uncle's son would come to him, and propose the selling of his field to him; and accordingly did come, agreeably to the word of the Lord; Jeremiah understood it as the will of the Lord, that he should buy it before witnesses; which he did, as before related:
for the city is given into the hand of the Chaldeans; or rather, "though the city is given" c, &c. yet thou hast said so: now by this the prophet suggests, that though he had obeyed the divine order, as he ought to have done, yet there was some difficulty upon his mind; or there were some objections Started, by the Jews that were with him, how these things could be reconciled; that he should be ordered to buy a field at such a time as this, and thereby signify that fields and vineyards should be bought and possessed in the land, and yet the city just going to be surrendered into the hands of the Chaldeans.
Gill: Jer 32:26 - -- Then came the word of the Lord unto Jeremiah,.... This is an answer to the prophet's prayer, and particularly to the latter part of it; showing the co...
Then came the word of the Lord unto Jeremiah,.... This is an answer to the prophet's prayer, and particularly to the latter part of it; showing the consistency of the destruction of the city with his purchase of a field, and with God's promise of fields and vineyards being purchased and possessed again; and how each of these would be brought about:
saying; as follows:
Gill: Jer 32:27 - -- Behold, I am the Lord, the God of all flesh,.... Jehovah, the self-existent Being, that gives being to all creatures; and is particularly the God of ...
Behold, I am the Lord, the God of all flesh,.... Jehovah, the self-existent Being, that gives being to all creatures; and is particularly the God of all men, the Maker and Preserver of them, and that provides for them; who are called "flesh", to denote their weakness and corruption, how unworthy of the divine favour, and how unable to resist his will, or hinder the execution of his purposes: and which is introduced with a "behold", to excite attention, to take notice of what was said; to encourage faith, and remove doubts and difficulties; for if God is Jehovah, the Being of beings; if he is the God and Governor of the world, and all men in it, what is it he cannot do? as follows:
is there anything too hard for me? suggesting, that though the city of Jerusalem should be destroyed, and the inhabitants carried captive, yet he could return them again to their own laud; where they should purchase fields and vineyards, and possess them as heretofore: or, "is there anything hidden from me?" d so the Targum and Syriac version; can anything unforeseen arise to hinder the fulfilment of promises and prophecies? nothing can; since all things are in one view before the Lord continually; or, "is there anything too wonderful for me?" e that which is too wonderful for men, beyond their comprehension, and so their faith; yet it is not so with God.
Gill: Jer 32:28 - -- Therefore thus saith the Lord, behold, I will give this city into the hand of the Chaldeans,.... As he had foretold by the prophet, and was just now g...
Therefore thus saith the Lord, behold, I will give this city into the hand of the Chaldeans,.... As he had foretold by the prophet, and was just now going to be fulfilled. Here the Lord repeats and confirms the first of the two things which seemed contradictory; the destruction of the city by the Chaldeans, who were now besieging it, and into whose hands it would certainly come:
and into the hand of Nebuchadrezzar king of Babylon; who was now before it with his army:
and he shall take it; and become master of it: or, "I will give it to him, that he may take it" f; which he could not do, notwithstanding his powerful army, had not the Lord delivered it into his hands.
Gill: Jer 32:29 - -- And the Chaldeans, that fight against this city, shall come,.... Or rather "shall enter", as Aquila renders it; for they were come to it already, and ...
And the Chaldeans, that fight against this city, shall come,.... Or rather "shall enter", as Aquila renders it; for they were come to it already, and were fighting against it, battering the walls, and throwing in their arrows, and putting to the sword such as came out, or were within their reach:
and set fire on this city; as they did, Jer 39:8;
and burn it, with the houses, upon whose roofs they have offered incense unto Baal; or "especially the houses" g, or "even the houses"; the houses particularly mentioned in the history of the destruction as burnt; and which, very probably, are here intended; besides the Lord's house, and all the houses in Jerusalem, were the king's house, and the houses of the great men or princes; and which, Kimchi thinks, were higher than others; on which therefore they burnt incense to Baal; wherefore it was a just retaliation, upon them that they should be burnt with fire:
and poured out drink offerings unto other gods, to provoke me to anger; to other gods besides the true God; to strange gods, and to other gods besides Baal; which was done as if they really designed to provoke the Lord; as if they had it in view to affront him; and, if they had, they could not have taken a more effectual method; though this is to be understood, not intentionally, but eventually; not what was their design, though it looked like it, but what was the effect of their idolatry.
Gill: Jer 32:30 - -- For the children of Israel and the children of Judah,.... The former are mentioned, as well as the latter, though they had been carried captive some y...
For the children of Israel and the children of Judah,.... The former are mentioned, as well as the latter, though they had been carried captive some years ago, to justify the dealings of God with them; and besides, there were some of the ten tribes that remained, and were mingled with the tribes of Judah and Benjamin: of all which it is said, that they
have only done evil before me from their youth; from their infancy, being conceived in sin, and shapen in iniquity; and so being destitute of the grace of God, did nothing else but sin all their days, as is said of the men of the old world, Gen 6:5. Some understand this, from the time of their becoming a people, a body politic; or from the time of their coming out of Egypt, and being in the wilderness, when their idolatry began, they brought out of Egypt; or from the time of the judges:
for the children of Israel have only provoked me to anger with the work of their hands, saith the Lord; with their idols, made by their own hands; these they worshipped instead of their Creator and Benefactor; which must be very provoking indeed!
Gill: Jer 32:31 - -- For this city hath been tame as a provocation of mine anger and of my fury,.... Or, "upon mine anger, and upon my fury this city was to me" h; that i...
For this city hath been tame as a provocation of mine anger and of my fury,.... Or, "upon mine anger, and upon my fury this city was to me" h; that is, it was upon his heart, and in his mind and purpose, being provoked to anger and wrath by their sins, to have destroyed it long ago, though he had deferred it to this time; the inhabitants of this city had been always a provoking people to him; and he had thought to have poured out his wrath and fury upon them:
from the day they built it, even unto this day: when built and inhabited by the idolatrous Canaanites; possessed by the Jebusites; rebuilt by David; beautified with the temple and other stately buildings by Solomon, who was drawn it, to idolatry by his wives. It is a tradition of the Jews, mentioned both by Jarchi and Kimchi, that the same day that the foundation of the temple was laid, Solomon married Pharaoh's daughter; and which was the foundation of his idolatry; and which was more or less practised in every reign afterwards, to this time; and which so provoked the Lord, that he took up this resolution early, though he did not put it in execution; expressed as follows:
that I should remove it from before my face; as a man does that which is nauseous and abominable to him; meaning the removing the inhabitants of it into other lands, or causing them to go into captivity; so the Targum.
Gill: Jer 32:32 - -- Because of all the evil of the children of Israel and of the children of Judah,.... His anger and fury were because of their sins, and so his carrying...
Because of all the evil of the children of Israel and of the children of Judah,.... His anger and fury were because of their sins, and so his carrying them captive:
which they have done to provoke me to anger; which was done, as if they had done it on purpose to provoke him; and which was done, not by a few, but by them all; not by the lower people only, but by men of every rank and order; as follows:
they, their kings, their princes, their priests, and their prophets; that is, their false prophets, as the Targum; yea, all the inhabitants of the land, both in city and country:
and the men of Judah, and the inhabitants of Jerusalem: the "metropolis" of the nation; the seat of the kings of Judah; and where the temple was, the priests ministered, and the prophets taught, and the people came up to worship.
Gill: Jer 32:33 - -- And they have turned unto me the back, and not the face,.... When he reproved them for their sins; called them to repentance; instructed them in their...
And they have turned unto me the back, and not the face,.... When he reproved them for their sins; called them to repentance; instructed them in their duty; and warned them of the dangers they exposed themselves to; instead of turning the face to him, as scholars to their masters, and as subjects to their prince, to listen to what was said to them; they turned their backs or necks, the hinder part of them; expressive of contempt, and showing great rudeness and irreverence:
though I taught them, rising up early, and teaching them; by his prophets, as the Targum; whom he sent to them early in the morning; or in the early time of their life; or when they first began to practise idolatry; so careful was the Lord of them; so diligent to instruct them, and prevent their ruin:
yet have not hearkened, to receive instruction; or "correction" i; so as to repent of their sins, reform and amend; see Jer 7:13.
Gill: Jer 32:34 - -- But they set their abominations,.... Their idols, which were abominable to the Lord, and ought to have been so to them: these they placed
in the ho...
But they set their abominations,.... Their idols, which were abominable to the Lord, and ought to have been so to them: these they placed
in the house (which is called by my name), to defile it; in the temple; as by Ahaz, Manasseh, and others: see Jer 7:30.
Gill: Jer 32:35 - -- And they built the high places of Baal, which are in the valley of the son of Hinnom,.... Or "the high places of that Baal k, which is in the valley ...
And they built the high places of Baal, which are in the valley of the son of Hinnom,.... Or "the high places of that Baal k, which is in the valley of the son of Hinnom"; to distinguish him from other Baalim; and who seems to be the same with Molech after mentioned; and the signification of their names agree; the one is lord or master; the other king:
to cause their sons and their daughters to pass through the fire unto Molech: the phrase, "through the fire", is not in the text; but is well enough supplied from other places, where it is. Some think that their infants were not burnt to death with fire, but only were held over the flame by way of lustration; or were made to pass between two fires, and so were purified and dedicated to the idol:
which I commanded them not, neither came it into my mind that they should do this abomination; See Gill on Jer 7:31;
to cause Judah to sin; which Abarbinel understands of the children of Israel, who first began this practice, and seduced and drew the children of Judah into it; but rather it seems to intend the kings, princes, priests, prophets, and inhabitants of Jerusalem, who, by their example, led the people of the Lord into the same practice.
Gill: Jer 32:36 - -- And now therefore thus saith the Lord, the God of Israel,
concerning this city,.... Here begins the confirmation of the other part of the prophecy ...
And now therefore thus saith the Lord, the God of Israel,
concerning this city,.... Here begins the confirmation of the other part of the prophecy concerning the return of the Jews to their city and country, when they should again buy and possess fields and vineyards; which was thought impossible, supposing the destruction of the city; or however not easily reconcilable with it; but this is as strongly affirmed as the former; for though they had sinned so heinously, and had provoked the wrath of God to such a degree, that the destruction of their city was inevitable, of which they were now sensible themselves; "yet now, notwithstanding" l, for so it is ushered in; and thus the words may be rendered, "thus saith the Lord, the God of Israel"; who is Jehovah, with whom nothing is impossible; and continues the covenant God of his own people, his spiritual Israel; for whose sake he does great and wonderful things; he says, "concerning this city", the city of Jerusalem, now besieged by the Chaldeans:
whereof ye say, it shall be delivered into the hand of the king of Babylon, by the sword, and by the famine, and by the pestilence; for, by these things, by the consumption that was made by them, they saw their case was desperate; and that there was no avoiding falling into the hands of the Chaldeans; wherefore, for the comfort of the Lord's own people among them, the following things are said; most of which respect the Gospel dispensation, either the beginning or latter end of it.
Gill: Jer 32:37 - -- Behold, I will gather them out of all countries,.... At the end of the seventy years' captivity; and which will have a greater accomplishment in the l...
Behold, I will gather them out of all countries,.... At the end of the seventy years' captivity; and which will have a greater accomplishment in the latter day, when the Jews shall be converted, and gathered from their present dispersion all over the earth:
whither I have driven them in mine anger, and in my fury, and in great wrath: or "whither I shall drive them", or "shall have driven them" m; for as yet they were not thus driven and dispersed. A heap of words is made use of to express the greatness of the Lord's indignation at them for their sins, the cause of their expulsion out of the land:
and I will bring them again unto this place; the city of Jerusalem; as they were at the end of the seventy years' captivity; and when the promise was fulfilled, that they should purchase and possess fields and vineyards; and as they will likewise at the time of their conversion in the latter day:
and I will cause them to dwell safely; which yet they did not for any continuance after their return from Babylon; being, as Jerom observes, often molested by the Persians, Macedonians, and Egyptians; and at last destroyed by the Romans: their troubles in the times of the Maccabees are very notorious; so that this refers either to the first times of the Gospel, and to the Jews that then believed in Christ; or rather to times yet to come, and which are prophesied of at Jer 32:37.
Gill: Jer 32:38 - -- And they shall be my people, and I will be their God. A comprehensive summary of the covenant of grace, which shall be made known to the Jews at the t...
And they shall be my people, and I will be their God. A comprehensive summary of the covenant of grace, which shall be made known to the Jews at the time of their conversion, and the blessings of it applied to them, and bestowed on them; though now a "loammi", Hos 1:9, is written upon them; see Jer 30:21.
Gill: Jer 32:39 - -- And I will give them one heart and one way,.... "One" and the same heart; the same heart to one as to another; gracious souls, truly converted persons...
And I will give them one heart and one way,.... "One" and the same heart; the same heart to one as to another; gracious souls, truly converted persons, be they Jews or Gentiles, have the same experience; they have all, more or less, a sight and sense of sin, and the evil of it; are brought off of their own righteousness; are led to Christ alone for life and salvation; are made partakers of precious promises; and all have their temptations, afflictions, and trials, and can sympathize with one another: and they have the same things put into their hearts; the laws of God are written there; the doctrines of the Gospel have a place there; Christ is formed in them; the graces of the Spirit are implanted, faith, hope, love, fear, humility, and other graces. Their heart, given them at conversion, is a sincere and upright heart, not a double one; they become Israelites indeed; their faith is unfeigned; their hope is devoid of hypocrisy; their love is without dissimulation; their repentance is genuine; and they serve God uprightly with true hearts. It is also single and alone for God; he has the whole of it; their understandings are enlightened with the knowledge of him; their affections and desires are towards him: their wills are subject to him; their eye is single to his glory; their hearts are not divided between him and another object of worship; and they are also one towards another, as the first Christians were of one heart and of one soul, Act 4:32; and such a heart is a new heart, and the gift of God: "one way" is also promised: one way of salvation, which is Christ; the one and only way of access to God; of acceptance with him; of justification before him; and of forgiveness of sin; the only true way into a Gospel church state, and to eternal glory and happiness; and which is the more excellent way; the good old way; the new and living one: one way of worship may also be intended; one Lord is to be obeyed and worshipped; one doctrine and scheme of faith to be received; one baptism to be administered, in one and the same way, to one and the same subjects, and in one and the same name; one true spiritual manner of worship, all shall come into in the latter day; and there will be no more parties among those that are called Christians; the Jews, when converted, will have no divisions nor different denominations among them; see Eph 4:4, Zec 14:9;
that they may fear me for ever; both internally and externally; the one heart will be given them to fear and reverence him inwardly; and the one way of worship to fear or serve him outwardly, and in which they shall always continue; there will be no apostasy from the true grace of God, and no defection from his worship to superstition and idolatry:
for the good of them, and of their children after them; unity of heart; sincerity and uprightness of soul; a walking in the way of the Lord; having his fear before their eyes, and on their hearts, will issue in their spiritual good here, and in their eternal happiness hereafter; and even their posterity will reap some advantage by their good instructions and example.
Gill: Jer 32:40 - -- And I will make an everlasting covenant with them,.... Which is made known and manifest at conversion; when the grace of it is applied; the blessings ...
And I will make an everlasting covenant with them,.... Which is made known and manifest at conversion; when the grace of it is applied; the blessings of it bestowed; and the promises of it made good; and therefore said to be made; for otherwise the covenant of grace here spoken of was made from all eternity with Christ, and his people in him; as appears from his being set up as the Mediator so early, and from the blessings and promises of it being of such a date. It is founded on the everlasting love of God, and is according to his eternal purpose; and is no other than an eternal transaction between the Father and the Son concerning the salvation of his elect; and which will last for ever, and never be antiquated, as the covenant under the former dispensation was; and which shows that this respects Gospel times:
that I will not turn away from them to do them good; he may withdraw his gracious presence for a while; but he never turns from his love and affections to his people; nor from his gracious purposes concerning them; nor from his promises to them; nor from his gifts bestowed on them; or so as to utterly leave them and forsake them, or cease to do them good: he has laid up goodness for them; he has bestowed much on them whom he has called by his grace; he has given himself to them as their God and portion; his Son as their Saviour and Redeemer, and all good things with him; his Spirit as their Sanctifier, with his gifts and graces; and he has wrought a good work in them; and he will continue to do them good, by fresh discoveries of his love; by granting his gracious presence; by carrying on his work of grace; by supplying their wants, and making all things work together for their good. The Targum is,
"my Word shall not turn away, &c.''
but I will put my fear in their hearts; which is not naturally in the hearts of then; and, where it is, it is put there by the grace of God, and as a blessing of the covenant; it appears in those who are brought to a true sight of sin, in their humble sense of themselves, and dependence on the Lord; and in a reverent affection for him: and in a true and spiritual worship of him; and which is a security from a final and total apostasy from him, as follows:
that they shall not depart from me; not but that they may and do sin against God; and there may be a partial departure from him in those that truly fear him; but not a wicked, final, and total one: the fear of God influences them to cleave close unto him; and the power of God keeps them from departing from him, from his doctrines, worship, and ordinances, from his people, and a profession of his name.
Gill: Jer 32:41 - -- Yea, I will rejoice over them to do them good,.... His covenant people, to whom he gives one heart and one way, and who have his fear implanted in the...
Yea, I will rejoice over them to do them good,.... His covenant people, to whom he gives one heart and one way, and who have his fear implanted in them, and shall never depart from him, but persevere to the end: these he loves with a love of complacency and delight; he rejoices over them, not as considered in themselves, but as in Christ; he rejoices over them, as the bridegroom rejoices over the bride; and which does not merely lie in expression, but appears in fact; he does them good, and with the utmost joy and pleasure; he delights in showing mercy to them, beautifies them with salvation, and takes pleasure in their prosperity; he has taken up good thoughts and resolutions concerning them in his heart; has promised good things to them in his covenant; has provided good things for them in his Son, and bestows them on them in regeneration; and constantly supplies them with his grace, and will withhold no good thing from them, till he has brought them to glory; all which he does cheerfully and with the utmost delight The Targum is,
"my Word shall rejoice over them;''
the essential Word, Christ; he was rejoicing in them, and his delights were with them from eternity; he rejoices over them, as his lost sheep found at conversion; and they shall be his joy and crown of rejoicing to all eternity; and it was for the joy of having them with him that he endured so much for them in the redemption of them:
and I will plant them in this land assuredly; or "in truth", or "in stability and firmness" n; for it does not seem so much to relate to the truth of the promise, and the assurance that may be had of the fulfilment of that, as to the reality and constancy of the blessing itself. A Gospel church state was first planted in Judea, and from thence has been spread into other parts, and has never been rooted out of the world since; and when the Jews, upon their conversion, are settled in their own land again, they will never more be removed:
with my whole heart and with my whole soul. Grotius thinks these clauses are to be connected with the former part of the verse, that God will rejoice over them to do them good with all his heart and soul; but this the accents will not admit of; but the meaning is, that he will do this particular good for them, as well as all others, in the most cordial and respectable manner, even planting and establishing them in their own land. The Targum is,
"by my Word, and by my will.''
Gill: Jer 32:42 - -- For thus saith the Lord, like as I have brought all this great evil upon this people,.... The Chaldean army now besieging them, the famine and pestile...
For thus saith the Lord, like as I have brought all this great evil upon this people,.... The Chaldean army now besieging them, the famine and pestilence among them, as well as their captivity, which was just at hand and certain:
so will I bring upon them all the good that I have promised them; in the preceding verses; as being their God, and they his people; giving them one heart, and one way; putting his fear into them; causing them to persevere to the end: rejoicing over them to do them good; and planting them in the land. God is as faithful to his promises as to his threatenings; and those who have seen the fulfilment of the one need not doubt of the accomplishment of the other; for if he has done all the evil things he threatened to do, which are his acts of justice, his strange acts, much more will he do the good things he has promised, which are his acts of grace and mercy, in which he delights.
Gill: Jer 32:43 - -- And fields shall be bought in this land,.... After the return from the Babylonish captivity, which this respects; and of which the prophet's purchasin...
And fields shall be bought in this land,.... After the return from the Babylonish captivity, which this respects; and of which the prophet's purchasing a field of his uncle's son was a pledge and token; in doing which, as a right thing, he is confirmed; as well as the cavils and objections of the Jews removed, who thought the destruction of the city, and such a practice, irreconcilable; and, moreover, this is mentioned as a pledge, earnest, and confirmation of the fulfilment of the above spiritual promises in Gospel times; for the people being returned at the end of the seventy years' captivity, and purchasing fields and vineyards, as was predicted, it might be strongly concluded, that since those temporal blessings promised were made good, spiritual ones would certainly be fulfilled; though some understand these words, in a spiritual sense, of the field of the church; for it is in the singular number, "a field shall be bought" o; yea, "that field", emphatically, which was bought by the blood of Christ, and first planted in the land of Judea, as in Jer 32:41;
whereof ye say, it is desolate without man or beast; so wasted and destroyed by the enemy, that neither man nor beast are left, but both carried off by him; and therefore no hope of what is above promised:
it is given into the hand of the Chaldeans; they are become the possessors of it, and therefore it is all over with us as to buying and possessing fields and vineyards; but notwithstanding this diffidence and despair in the present view of things, it follows:
Gill: Jer 32:44 - -- Men shall buy fields for money,.... They shall have plenty of money, and they shall lay it out in land, and carry on husbandry, cultivate the ground, ...
Men shall buy fields for money,.... They shall have plenty of money, and they shall lay it out in land, and carry on husbandry, cultivate the ground, which had lain long untilled, but now should be manured for public as well as private good. This some understand of particular churches planted in Judea, and out of it, throughout the whole world; and of men's gathering and joining themselves to them by a profession of that faith which is more precious than gold or silver:
and subscribe evidences, and seal them, and take witnesses; as Jeremiah had done before, when he bought the field of his uncle's son, Jer 32:10. This is spiritually understood by some of the word of God laid hold on by faith; of the sealing of the Spirit, and of the ordinances of the Gospel:
in the land of Benjamin; where Anathoth was, and Jeremiah's field lay; and where the same should be done by others as was done by him:
and in the places about Jerusalem; in the suburbs of it, and in the villages round about it:
and in the cities of Judah; throughout the whole country, divided into the three following parts:
and in the cities of the mountains; in the hilly country of Judea, where was Hebron, and other cities, Luk 1:39;
and in the cities of the valley. The Septuagint retains the Hebrew word "sephela", or the plain, in which were Emmaus, Lydda, Sharon, places mentioned in the New Testament:
and in the cities of the south; or Nagab, the south part of Judea, which led to Gaza, Act 8:26. This division of Judea into the mountains, valley, and south, exactly agrees with the account of it in Jos 15:21. Some understand this of the Gospel going out of Jerusalem after the day of Pentecost, not only to the places near that city, but to Samaria, and the cities of the south towards Egypt, and so into all the world:
for I will cause their captivity to return, saith the Lord; their temporal captivity from Babylon, and their spiritual captivity from sin, Satan, and the law.
expand allCommentary -- Verse Notes / Footnotes
NET Notes -> Jer 32:24; Jer 32:24; Jer 32:24; Jer 32:24; Jer 32:24; Jer 32:24; Jer 32:25; Jer 32:25; Jer 32:25; Jer 32:25; Jer 32:26; Jer 32:27; Jer 32:27; Jer 32:28; Jer 32:28; Jer 32:28; Jer 32:29; Jer 32:29; Jer 32:30; Jer 32:30; Jer 32:30; Jer 32:30; Jer 32:30; Jer 32:30; Jer 32:31; Jer 32:31; Jer 32:31; Jer 32:31; Jer 32:32; Jer 32:32; Jer 32:33; Jer 32:33; Jer 32:33; Jer 32:33; Jer 32:34; Jer 32:35; Jer 32:35; Jer 32:36; Jer 32:36; Jer 32:36; Jer 32:36; Jer 32:37; Jer 32:38; Jer 32:39; Jer 32:39; Jer 32:40; Jer 32:40; Jer 32:40; Jer 32:40; Jer 32:40; Jer 32:41; Jer 32:42; Jer 32:42; Jer 32:42; Jer 32:43; Jer 32:43; Jer 32:43; Jer 32:43; Jer 32:44; Jer 32:44; Jer 32:44; Jer 32:44
NET Notes: Jer 32:27 This statement furnishes the grounds both for the assurance that the city will indeed be delivered over to Nebuchadnezzar (vv. 28-29a) and that it wil...
NET Notes: Jer 32:31 Heb “For this city has been to me for a source of my anger and my wrath from the day they built it until this day so as remove it.” The pr...
NET Notes: Jer 32:32 Heb “remove it from my sight 32:33 because of all the wickedness of the children of Israel and the children of Judah which they have done to mak...
NET Notes: Jer 32:34 Heb “the house which is called by my name.” Cf. 7:10, 11, 14 and see the translator’s note on 7:10 for the explanation for this rend...
NET Notes: Jer 32:35 Heb “They built high places to Baal which are in the Valley of Ben Hinnom to cause their sons and daughters to pass through [the fire] to Molech...
NET Notes: Jer 32:36 Heb “And now therefore thus says the Lord, the God of Israel, concerning this city which you [masc. pl.] are saying has been given [prophetic pe...
NET Notes: Jer 32:37 The verb here should be interpreted as a future perfect; though some of the people have already been exiled (in 605 and 597 b.c.), some have not yet b...
NET Notes: Jer 32:38 The covenant formula setting forth the basic relationship is reinstituted along with a new covenant (v. 40). See also 24:7; 30:22; 31:1 and the study ...
NET Notes: Jer 32:39 Other passages also speak about the “single-minded purpose” (Heb “one heart”) and “living in a way that shows respect fo...
NET Notes: Jer 32:40 The words “never again” are not in the text but are implicit from the context and are supplied not only by this translation but by a numbe...
NET Notes: Jer 32:41 Heb “will plant them in the land with faithfulness with all my heart and with all my soul.” The latter expressions are, of course, anthrop...
NET Notes: Jer 32:43 Heb “Fields will be bought in this land of which you [masc. pl.] are saying, ‘It will be desolate [a perfect of certainty or prophetic per...
Geneva Bible: Jer 32:24 Behold the ( l ) mounts, they are come to the city to take it; and the city is given into the hand of the Chaldeans, that fight against it, because of...
Geneva Bible: Jer 32:27 Behold, I [am] the LORD, the God of all ( m ) flesh: is there any thing too hard for me?
( m ) That is, of every creature: who as they are his work, ...
Geneva Bible: Jer 32:30 For the children of Israel and the children of Judah have done evil only before me from their ( n ) youth: for the children of Israel have only provok...
Geneva Bible: Jer 32:33 And they have turned to me the back, and not the face: though I taught them, ( o ) rising early and teaching [them], yet they have not hearkened to re...
Geneva Bible: Jer 32:35 And they built the high ( p ) places of Baal, which [are] in the valley of the ( q ) son of Hinnom, to cause their sons and their daughters to ( r ) p...
Geneva Bible: Jer 32:36 And now ( s ) therefore thus saith the LORD, the God of Israel, concerning this city, of which ye say, It shall be delivered into the hand of the king...
Geneva Bible: Jer 32:39 And I will give them ( t ) one heart, and one way, that they may fear me for ever, for the good of them, and of their children after them:
( t ) One ...
Geneva Bible: Jer 32:40 And I will make an everlasting ( u ) covenant with them, that I will not turn away from them, to do them good; but I will put my fear in their hearts,...
Geneva Bible: Jer 32:44 Men shall buy ( x ) fields for money, and signed deeds, and seal [them], and take witnesses in the land of Benjamin, and in the places about Jerusalem...
expand allCommentary -- Verse Range Notes
TSK Synopsis -> Jer 32:1-44
TSK Synopsis: Jer 32:1-44 - --1 Jeremiah, being imprisoned by Zedekiah for his prophecy,6 buys Hanameel's field.13 Baruch must preserve the evidences, as tokens of the people's ret...
MHCC -> Jer 32:16-25; Jer 32:26-44
MHCC: Jer 32:16-25 - --Jeremiah adores the Lord and his infinite perfections. When at any time we are perplexed about the methods of Providence, it is good for us to look to...
MHCC: Jer 32:26-44 - --God's answer discovers the purposes of his wrath against that generation of the Jews, and the purposes of his grace concerning future generations. It ...
Matthew Henry -> Jer 32:16-25; Jer 32:26-44
Matthew Henry: Jer 32:16-25 - -- We have here Jeremiah's prayer to God upon occasion of the discoveries God had made to him of his purposes concerning this nation, to pull it down, ...
Matthew Henry: Jer 32:26-44 - -- We have here God's answer to Jeremiah's prayer, designed to quiet his mind and make him easy; and it is a full discovery of the purposes of God's wr...
Keil-Delitzsch: Jer 32:23-25 - --
These wonders of grace which the Lord wrought for His people, Israel requited with base unthankfulness. When they had got into possession of the lan...
Keil-Delitzsch: Jer 32:26-37 - --
The answer of the Lord. - Behold, I am Jahveh, the God of all flesh; is there anything impossible to me? Jer 32:28. Therefore, thus saith Jahveh: ...
Keil-Delitzsch: Jer 32:38-44 - --
Jer 32:38, Jer 32:39 are to be understood like Jer 31:33. They must in very deed become the people of the Lord, for God gives them one heart and one...
Constable -> Jer 2:1--45:5; Jer 30:1--33:26; Jer 32:1--33:26; Jer 32:1-44; Jer 32:16-25; Jer 32:26-44
Constable: Jer 2:1--45:5 - --II. Prophecies about Judah chs. 2--45
The first series of prophetic announcements, reflections, and incidents th...
Constable: Jer 30:1--33:26 - --C. The Book of Consolation chs. 30-33
This section of the Book of Jeremiah is a collection of prophecies...
Constable: Jer 32:1--33:26 - --2. The restoration of Judah and Jerusalem chs. 32-33
The second part of the Book of Consolation ...
Constable: Jer 32:1-44 - --A challenge to Jeremiah's faith ch. 32
All of chapter 32 centers around one event in Jer...
Constable: Jer 32:16-25 - --Jeremiah's prayer 32:16-25
The prayer begins with a long ascription of praise to Yahweh (vv. 17-23) and concludes by expressing incredulity that the L...
Constable: Jer 32:26-44 - --Yahweh's reply to Jeremiah's prayer 32:26-44
The Lord's response to the prophet's prayer assured him that He would indeed restore Israel to her land. ...
expand allIntroduction / Outline
JFB: Jeremiah (Book Introduction) JEREMIAH, son of Hilkiah, one of the ordinary priests, dwelling in Anathoth of Benjamin (Jer 1:1), not the Hilkiah the high priest who discovered the ...
JFB: Jeremiah (Outline)
EXPOSTULATION WITH THE JEWS, REMINDING THEM OF THEIR FORMER DEVOTEDNESS, AND GOD'S CONSEQUENT FAVOR, AND A DENUNCIATION OF GOD'S COMING JUDGMENTS FOR...
TSK: Jeremiah 32 (Chapter Introduction) Overview
Jer 32:1, Jeremiah, being imprisoned by Zedekiah for his prophecy, Jer 32:6, buys Hanameel’s field; Jer 32:13, Baruch must preserve the...
Poole: Jeremiah (Book Introduction) BOOK OF THE PROPHET JEREMIAH
THE ARGUMENT
IT was the great unhappiness of this prophet to be a physician to, but that could not save, a dying sta...
Poole: Jeremiah 32 (Chapter Introduction) CHAPTER 32
Jeremiah, in the siege of Jerusalem, being imprisoned by Zedekiah, buyeth a field, taketh witnesses, draweth a writing, sealeth and deli...
MHCC: Jeremiah (Book Introduction) Jeremiah was a priest, a native of Anathoth, in the tribe of Benjamin. He was called to the prophetic office when very young, about seventy years afte...
MHCC: Jeremiah 32 (Chapter Introduction) (Jer 32:1-15) Jeremiah buys a field.
(Jer 32:16-25) The prophet's prayer.
(v. 26-44) God declares that he will give up his people, but promises to r...
Matthew Henry: Jeremiah (Book Introduction) An Exposition, with Practical Observations, of The Book of the Prophet Jeremiah
The Prophecies of the Old Testament, as the Epistles of the New, are p...
Matthew Henry: Jeremiah 32 (Chapter Introduction) In this chapter we have, I. Jeremiah imprisoned for foretelling the destruction of Jerusalem and the captivity of king Zedekiah (Jer 32:1-5). II....
Constable: Jeremiah (Book Introduction) Introduction
Title
The title of this book derives from its writer, the late seventh an...
Constable: Jeremiah (Outline) Outline
I. Introduction ch. 1
A. The introduction of Jeremiah 1:1-3
B. T...
Constable: Jeremiah Jeremiah
Bibliography
Aharoni, Yohanan, and Michael Avi-Yonah. The Macmillan Bible Atlas. Revised ed. London: C...
Haydock: Jeremiah (Book Introduction) THE PROPHECY OF JEREMIAS.
INTRODUCTION.
Jeremias was a priest, a native of Anathoth, a priestly city, in the tribe of Benjamin, and was sanct...
Gill: Jeremiah (Book Introduction) INTRODUCTION TO JEREMIAH
The title of the book in the Vulgate Latin version is, "the Prophecy of Jeremiah"; in the Syriac and Arabic versions, "the...
Gill: Jeremiah 32 (Chapter Introduction) INTRODUCTION TO JEREMIAH 32
This chapter contains an account of Jeremiah's imprisonment, and the cause of it; of his buying a field of his uncle's ...
