Exegetical and Hermeneutical Commentary of Jeremiah 32:16
Now when I had delivered the evidence of the purchase unto Baruch the son of Neriah, I prayed unto the LORD, saying,
16. I prayed unto the Lord ] Jeremiah still felt a difficulty in reconciling the obvious import of the transaction which he had just carried out at the Lord’s command with that overthrow which at the command of the same Lord he had so frequently announced to the guilty city. This difficulty he expresses in Jer 32:24 f. which (against Du.), unlike the earlier portion of the invocation, are in all probability genuine. Jer 32:17-23 (see introd. notes) ( a) are to a large extent made up of expressions found elsewhere in this Book and in Deut., ( b) bear a marked resemblance to Neh 9:5-38, and ( c) in their elaboration are quite out of proportion to the brevity of the prayer that succeeds them. The passage, however, is in itself a fine composition, setting forth in order Jehovah’s attributes in general ( Jer 32:17-19), His dealings with His people in particular ( Jer 32:20-22), and Israel’s sinfulness and its penalty ( Jer 32:23).
Fuente: The Cambridge Bible for Schools and Colleges
16 27. See introd. summary to the section.
Fuente: The Cambridge Bible for Schools and Colleges
Verse 16. I prayed unto the Lord] And what a prayer! What weight of matter, sublimity of expression, profound veneration, just conception, Divine unction, powerful pleading, and strength of faith! Historical, without flatness; condensed, without obscurity; confessing the greatest of crimes against the most righteous of Beings, without despairing of his mercy, or presuming on his goodness: a confession that, in fact, acknowledges that God’s justice should smite and destroy, had not his infinite goodness said, I will pardon and spare.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
What he prayed for the matter of his prayer in the following verses will inform us; but it should seem by it that he was not without his perplexities; though he yielded an absolute obedience to Gods command, yet he prayeth for a clearer revelation of his meaning in this thing.
Fuente: English Annotations on the Holy Bible by Matthew Poole
16. Jeremiah, not comprehendinghow God’s threat of destroying Judah could be reconciled with God’scommanding him to purchase land in it as if in a free country, hasrecourse to his grand remedy against perplexities, prayer.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Now when I had delivered the evidence of the purchase unto Baruch the son of Neriah,…. When he had finished his worldly business, and which yet was by a divine order, and to answer a divine purpose, then he betook himself to prayer; and it is proper we should be quite free from worldly cares and concerns when we enter upon religious duties, particularly prayer to God; when the soul ought to be separated from the world and the things of it, and wholly devoted to God:
I prayed unto the Lord; either for further information in this matter, of the use and design of buying the field; and how this part of the prophecy, signified by it, concerning the Jews buying and possessing houses and fields, can be made to agree with the other prophecy, that the city should be delivered into the hands of the Chaldeans; or, at least, that he might be able to answer the cavils and objections made by the Jews to it: that he was in some puzzle, perplexity, and distress, appears by his prayer, which begins,
saying, as follows:
Fuente: John Gill’s Exposition of the Entire Bible
The prayer of Jeremiah. – Although Jeremiah has declared, in the words of the Lord, Jer 32:14., the meaning of the purchase of the field to the witnesses who were present at the transaction, yet the intimation that houses, fields, and vineyards would once more be bought, seemed so improbable, in view of the impending capture and destruction of Jerusalem by the Chaldeans, that he betakes himself to the Lord in prayer, asking for further disclosures regarding the future of the people and the land, less for his own sake than for that of the people, who could with difficulty rise to such confidence of faith. The prayer runs thus, Jer 32:17: “Ah, Lord Jahveh! behold, Thou hast made the heaven and the earth by Thy great power and Thine outstretched arm; to Thee nothing is impossible. Jer 32:18. Thou showest mercy unto thousands, and repayest the iniquity of fathers into the bosom of their children after them, Thou great and mighty God, whose name is Jahveh of hosts. Jer 32:19. Great in counsel and mighty in deed, whose eyes are open to all the ways of the children of men, to give unto every one according to his ways, and according to the fruit of his works: Jer 32:20. Thou who didst signs and wonders in the land of Egypt until this day, both in Israel and among [other] men, and madest for Thyself a name, as it is this day; Jer 32:21. And didst lead Thy people Israel out of the land of Egypt with signs and wonders, and with strong hand and outstretched arm, and with great terror, Jer 32:22. And didst give them this land, which Thou hast sworn to their fathers to give them, a land flowing with milk and honey; Jer 32:23. And they came and took possession of it, but they hearkened not to Thy voice and walked not in Thy law: all that Thou commandedst them to do they did not, therefore didst Thou cause all this evil to come against them. Jer 32:24. Behold, the besiegers’ mounds are come to the city, to take it, and the city will be given into the hands of the Chaldeans, who fight against it, because of the sword, hunger, and pestilence; and what Thou didst speak is come to pass, and, behold, Thou seest it. Jer 32:25. Yet Thou hast said to me, O Lord Jahveh, ‘Buy thee the field for money, and take witnesses,’ while the city is being delivered into the hands of the Chaldeans.” This prayer contains a laudation of the omnipotence of the Lord and the justice of His dealing among all men (Jer 32:17-19), and especially in the guidance of the people Israel (Jer 32:20-23), with the view of connecting with it the question, how the divine command to buy the field is to be reconciled with the decreed deliverance of the city into the power of the Chaldeans (Jer 32:24, Jer 32:25). Jer 32:17. God proclaims His omnipotence in the creation of the heaven and the earth, cf. Jer 27:5. From this it is plain that nothing is too wonderful for God, i.e., is impossible for Him, Gen 18:14. As Creator and Ruler of the world, God exercises grace and justice. The words of Jer 32:18 are a reminiscence and free imitation of the passages Exo 20:5. and Jer 34:7, where the Lord so depicts His dealings in the guidance of men. To “recompense iniquity into the bosom” (see Isa 65:6, cf. Psa 79:12), i.e., to pour into the bosom of the garment the reward for iniquity, so that it may be carried away and borne; cf. Rth 3:15; Pro 17:23. “The great and mighty God,” as in Deu 10:17. On “Jahveh of hosts is His name,” cf. Jer 10:16; Jer 31:35. is to be explained thus: “O Thou great God, whose name is Jahveh of hosts.”
Fuente: Keil & Delitzsch Commentary on the Old Testament
| Jeremiah’s Prayer. | B. C. 589. |
16 Now when I had delivered the evidence of the purchase unto Baruch the son of Neriah, I prayed unto the LORD, saying, 17 Ah Lord GOD! behold, thou hast made the heaven and the earth by thy great power and stretched out arm, and there is nothing too hard for thee: 18 Thou shewest lovingkindness unto thousands, and recompensest the iniquity of the fathers into the bosom of their children after them: the Great, the Mighty God, the LORD of hosts, is his name, 19 Great in counsel, and mighty in work: for thine eyes are open upon all the ways of the sons of men: to give every one according to his ways, and according to the fruit of his doings: 20 Which hast set signs and wonders in the land of Egypt, even unto this day, and in Israel, and among other men; and hast made thee a name, as at this day; 21 And hast brought forth thy people Israel out of the land of Egypt with signs, and with wonders, and with a strong hand, and with a stretched out arm, and with great terror; 22 And hast given them this land, which thou didst swear to their fathers to give them, a land flowing with milk and honey; 23 And they came in, and possessed it; but they obeyed not thy voice, neither walked in thy law; they have done nothing of all that thou commandedst them to do: therefore thou hast caused all this evil to come upon them: 24 Behold the mounts, they are come unto the city to take it; and the city is given into the hand of the Chaldeans, that fight against it, because of the sword, and of the famine, and of the pestilence: and what thou hast spoken is come to pass; and, behold, thou seest it. 25 And thou hast said unto me, O Lord GOD, Buy thee the field for money, and take witnesses; for the city is given into the hand of the Chaldeans.
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, and in process of time to build it up again, which puzzled the prophet himself, who, though he delivered his messages faithfully, yet, in reflecting upon them, was greatly at a loss within himself how to reconcile them; in that perplexity he poured out his soul before God in prayer, and so gave himself ease. That which disturbed him was not the bad bargain he seemed to have made for himself in purchasing a field that he was likely to have no good of, but the case of his people, for whom he was still a kind and faithful intercessor, and he was willing to hope that, if God had so much mercy in store for them hereafter as he had promised, he would not proceed with so much severity against them now as he had threatened. Before Jeremiah went to prayer he delivered the deeds that concerned his new purchase to Baruch, which may intimate to us that when we are going to worship God we should get our minds as clear as may be from the cares and incumbrances of this world. Jeremiah was in prison, in distress, in the dark about the meaning of God’s providences, and then he prays. Note, Prayer is a salve for every sore. Whatever is a burden to us, we may by prayer cast it upon the Lord and then be easy.
In this prayer, or meditation,
I. Jeremiah adores God and his infinite perfections, and gives him the glory due to his name as the Creator, upholder, and benefactor, of the whole creation, thereby owning his irresistible power, that he can do what he will, and his incontestable sovereignty, that he may do what he will, v. 17-19. Note, When at any time we are perplexed about the particular methods and dispensations of Providence it is good for us to have recourse to our first principles, and to satisfy ourselves with the general doctrines of God’s wisdom, power, and goodness. Let us consider, as Jeremiah does here, 1. That God is the fountain of all being, power, life, motion, and perfection: He made the heaven and the earth with his outstretched arm; and therefore who can control him? Who dares contend with him? 2. That with him nothing is impossible, no difficulty insuperable: Nothing is too hard for thee. When human skill and power are quite nonplussed, with God are strength and wisdom sufficient to master all the opposition. 3. That he is a God of boundless bottomless mercy; mercy is his darling attribute; it is his goodness that is his glory: “Thou not only art kind, but thou showest lovingkindness, not to a few, to here and there one, but to thousands, thousands of persons, thousands of generations.” 4. That he is a God of impartial and inflexible justice. His reprieves are not pardons, but if in mercy he spares the parents, that they may be led to repentance, yet such a hatred has he to sin, and such a displeasure against sinners, that he recompenses their iniquity into the bosom of their children, and yet does them no wrong; so hateful is the unrighteousness of man, and so jealous of its own honour is the righteousness of God. 5. That he is a God of universal dominion and command: He is the great God, for he is the mighty God, and might among men makes them great. He is the Lord of hosts, of all hosts, that is his name, and he answers to his name, for all the hosts of heaven and earth, of men and angels, are at his beck. 6. That he contrives every thing for the best, and effects every thing as he contrived it: He is great in counsel, so vast are the reaches and so deep are the designs of his wisdom; and he is mighty in doing, according to the counsel of his will. Now such a God as this is not to be quarrelled with. His service is to be constantly adhered to and all his disposals cheerfully acquiesced in.
II. He acknowledges the universal cognizance God takes of all the actions of the children of men and the unerring judgment he passes upon them (v. 19): Thy eyes are open upon all the sons of men, wherever they are, beholding the evil and the good, and upon all their ways, both the course they take and every step they take, not as an unconcerned spectator, but as an observing judge, to give every one according to his ways and according to his deserts, which are the fruit of his doings; for men shall find God as they are found of him.
III. He recounts the great things God had done for his people Israel formerly. 1. He brought them out of Egypt, that house of bondage, with signs and wonders, which remain, if not in the marks of them, yet in the memorials of them, even unto this day; for it would never be forgotten, not only in Israel, who were reminded of it every year by the ordinance of the passover, but among other men: all the neighbouring nations spoke of it, as that which redounded exceedingly to the glory of the God of Israel, and made him a name as at this day. This is repeated (v. 21), that God brought them forth, not only with comforts and joys to them, but with glory to himself, with signs and wonders (witness the ten plagues), with a strong hand, too strong for the Egyptians themselves, and with a stretched-out arm, that reached Pharaoh, proud as he was, and with great terror to them and all about them. This seems to refer to Deut. iv. 34. 2. He brought them into Canaan, that good land, that land flowing with milk and honey. He swore to their fathers to give it them, and, because he would perform his oath, he did give it to the children (v. 22) and they came in and possessed it. Jeremiah mentions this both as an aggravation of their sin and disobedience and also as a plea with God to work deliverance for them. Note, It is good for us often to reflect upon the great things that God did for his church formerly, especially in the first erecting of it, that work of wonder.
IV. He bewails the rebellions they had been guilty of against God, and the judgments God had brought upon them for these rebellions. It is a sad account he here gives of the ungrateful conduct of that people towards God. He had done every thing that he had promised to do (they had acknowledged it, 1 Kings viii. 56), but they had done nothing of all that he commanded them to do (v. 23); they made no conscience of any of his laws; they walked not in them, paid no respect to any of his calls by his prophets, for they obeyed not his voice. And therefore he owns that God was righteous in causing all this evil to come upon them. The city is besieged, is attacked by the sword without, is weakened and wasted by the famine and pestilence within, so that it is ready to fall into the hands of the Chaldeans that fight against it (v. 24); it is given into their hands, v. 25. Now, 1. He compares the present state of Jerusalem with the divine predictions, and finds that what God has spoken has come to pass. God had given them fair warning of it before; and, if they had regarded this, the ruin would have been prevented; but, if they will not do what God has commanded, they can expect no other than that he should do what he had threatened. 2. He commits the present state of Jerusalem to the divine consideration and compassion (v. 24): Behold the mounts, or ramparts, or the engines which they make use of to batter the city and beat down the wall of it. And again, “Behold thou seest it, and takest cognizance of it. Is this the city that thou has chosen to put thy name there? And shall it be thus abandoned?” He neither complains of God for what he had done nor prescribes to God what he should do, but desires he would behold their case, and is pleased to think that he does behold it. Whatever trouble we are in, upon a personal or public account, we may comfort ourselves with this, that God sees it and sees how to remedy it.
V. He seems desirous to be let further into the meaning of the order God had now given him to purchase his kinsman’s field (v. 25): “Though the city is given into the hand of the Chaldeans, and no man is likely to enjoy what he has, yet thou hast said unto me, Buy thou the field.” As soon as he understood that it was the mind of God he did it, and made no objections, was not disobedient to the heavenly vision; but, when he had done it, he desired better to understand why God had ordered him to do it, because the thing looked strange and unaccountable. Note, Though we are bound to follow God with an implicit obedience, yet we should endeavour that it may be more and more an intelligent obedience. We must never dispute God’s statutes and judgments, but we may and must enquire, What mean these statutes and judgments? Deut. vi. 20.
Fuente: Matthew Henry’s Whole Bible Commentary
Vs. 16-25: PRAYER, AND A NEED FOR REASSURANCE
1. From this section it is clearly evident that Jeremiah was perplexed over the Lord’s requiring him to exhaust his dwindling resources in purchasing title to the field that, under present circumstances, was worthless!-the questioning, or doubting of faith.
2. But, he sought comfort and assurance in a prayer of remembrance (comp. Jer 12:1; Gen 32:9-12; Php_4:6-7) – recalling the faithfulness, loving kindness, mercy, power, counsel, judgments and adequate provisions of his all-sovereign Lord, in His past dealings with this people, (vs. 17-24).
a. He addresses the Holy One as: Jehovah, Lord Jehovah, Almighty God and Jehovah of hosts.
b. He recalls God’s ability to accomplish what He purposes, (from creation to redemption) by the power of His almighty arm, (Rom 4:17; Rom 9:11; Eph 1:11).
c. He lauds Him for His faithfulness to perform what He has promised, (Jos 23:14; Rom 4:20-22).
d. And He acknowledges the sins of Judah which have led to the present siege – recognizing that God has brought this judgment upon them.
3. At the command of the Lord, Jeremiah has redeemed the field of Hanameel; but he clearly does not quite understand – this very prayer bearing eloquent witness to that fact, (vs. 25).
a. It is NOT that Jeremiah questions either the willingness or ability of God to rebuild and restore what Nebuchadnezzar is about to take and destroy.
b. But, he knows that God cannot consistently do so unless there is a drastic change in the people; they must so repent as to be cleansed and healed; yet, in 40 years of faithfully pouring out his heart in preaching to them, Jeremiah has not seen the slightest evidence of genuine repentance!
c. The prophet is near the point of losing all hope for the salvability of his beloved people!
Fuente: Garner-Howes Baptist Commentary
Though the Prophet was discharging his own office, yet he confesses that he was himself perplexed at the vision. It hence appears that God’s counsel was not always made known in everything to the Prophets, but as far as it was expedient. However, the Prophets were not seized with ecstasies like heathen soothsayers, who pretended they were carried away beyond all their senses. There was not then this fanaticism in the Prophets, so that they spoke like sounding brass, or like the ass of Balaam; but the Lord discovered to them what they taught. They were then disciples, so that they delivered faithfully to the people, as if it were from hand to hand, what was committed to them. But the knowledge with which they were endued was not inconsistent with ignorance as to some things; as when the Prophet said, Houses, and fields, and vineyards shall yet be bought, he knew that God promised the restitution of the land and of the people, nor was the vision itself an obscure enigma; but yet the reason was hid from him, and hence the perplexity of which he now speaks; for being astonished at so wonderful a thing, he had recourse to prayer, and confessed that his mind was perplexed. The wonder then of the Prophet proceeded from his ignorance; but that ignorance was not incompatible with prophetic knowledge. For as far as it was necessary, and the office of a teacher required, he no doubt understood the counsel of God; but such was the height or the depth of this mystery, that he was constrained to confess that it was a work of God which surpassed all his thoughts.
We now then perceive how these two things are consistent, — the prophetic knowledge with which Jeremiah was endued, and the ignorance which compelled him to make this exclamation. He knew with certainty what had been shewn to him in the vision, but what was the design and how the work could be done by God, seemed incomprehensible, and hence his astonishment. He therefore says that he prayed: and by this we are taught, that whenever thoughts creep into our minds, which toss us here and there, we ought to flee to prayer. For many increase their anxieties by fomenting them, while they turn themselves to all quarters, and indulge their own thoughts, and weary themselves without any benefit. Whenever, therefore, any anxiety stealthily lays hold on our minds, let us know that the remedy ought to be in due time applied, that is, to pray to God; so that he may relieve us, and not suffer us to sink into the deep, as it usually happens to all who are curious, and give loose reins to their own imaginations.
We now see that the Prophet was greatly astonished, and yet in such a way as not to look for more than what was profitable; but he immediately prayed, that God would make him to understand what grieved his mind. His prayer follows, which, however, does not immediately discover the mind of the Prophet, for he does not shew the purpose of his prayer until he comes to the 25 verse (Jer 32:25). But he seems here to refer to many things unconnected with his subject. His design must be ascertained from the conclusion of his prayer, “O Lord,” he says, “why hast thou bidden me to buy the field which is now in the hand of enemies? the Chaldeans possess it; and thou hast bidden me to throw away my money.” This was substantially his prayer.
But Jeremiah seems to wander and take long circuits when he says, “Thou hast made the heavens and the earth by thy great power and stretched-out arm; nothing is wonderful to thee; thou shewest mercy to thousand generations; thou repayest the iniquity of fathers to their children; thy name is Jehovah of hosts; thou art great in council and excellent in work; thine eyes are open,” etc. These things seem not to belong in any degree to the present subject. But the Prophet’s object, no doubt, was to restrain himself, as it were, by putting on a bridle, so that he might acquiesce in the counsel of God, though it was hid and incomprehensible to him: for if he had immediately rushed into prayer, he might, at the first burst of his feelings, have contended with God; for such is the disposition and character of man, when he suddenly addresses God, that he boils over beyond all moderation. The Prophet then, who well understood that there is no such moderation in men as to judge rightly and calmly of God’s works, set up against himself these fences, and placed, as it were, barriers around him, that he might not take more liberty than what was right. Let. us then know that these high terms in which the Prophet spoke were designed for this end, — that he might produce moderation and humility in himself, so that he might check all those roving thoughts by which men are wont to divert themselves. Let us come now to the words:
Fuente: Calvin’s Complete Commentary
C. The Prayer for Further Explanation Jer. 32:16-25
TRANSLATION
(16) Then I prayed unto the LORD after I had given the deed of purchase unto Baruch the son of Neriah, saying, (17) Ah, O Lord GOD! Behold, You have made the heavens and the earth by Your great power and Your outstretched arm. Nothing is too marvelous for You! (18) You are the One who shows loving kindness to thousands and repays the iniquity of fathers upon the bosom of their sons who follow them. You are the great, the mighty God, whose name is the LORD of hosts; (19) great in counsel and mighty in deed, whose eyes are opened upon all the ways of the sons of men, giving to each man according to his way and according to the fruit of his deeds. (20) You did signs and wonders in the land of Egypt unto this day both in Israel and among mankind in general and have made for Yourself a name as at this day. (21) You brought out Your people Israel from the land of Egypt with signs and wonders, a strong hand, an outstretched arm and with great terror. (22) You have given to them this land which you had sworn to their fathers to give them, a land flowing with milk and honey. (23) And they came and possessed it but they did not obey Your voice and they did not walk in Your law; all which you commanded them to do they did not do; and You have brought all this calamity against them. (24) Behold, the siege instruments have come to the city to capture it; and the city has been given into the hands of the Chaldeans who are fighting against it by sword, famine, and pestilence. That which You have spoken has come to pass; behold, You are observing it! (25) But you have said unto me, O Lord GOD, Purchase for yourself the field with silver, and secure witnesses while the city has been given into the hand of the Chaldeans.
COMMENTS
Even though Jeremiah had faithfully executed the command of God to purchase the field in Anathoth, even though he had publicly indicated the symbolic import of the transaction, he still was unable to comprehend the implications of what he had done. In times past Jeremiah had agonized in prayer over the incomprehensible judgments of God; now it is the gracious promise of God which he cannot fathom. A prediction that property would again be bought and sold in the land seemed to him utterly incongruous with the present circumstances and completely opposed to the messages he has so often repeated.
The prayer of Jeremiah for enlightenment surely must take its place alongside the truly outstanding prayers of Scripture. Cawley has proposed an appealing two-fold analysis of this prayer. In the first part of the prayer the prophet dwells on the God of the people (1722), and in the second part, on the people of God (2325). That Jeremiah is here pouring out his heart before God is indicated by the opening words of the prayer, Ah Lord God! The Hebrew particle ah expresses the most intense emotions; it is usually a cry of anguish. The prophet passes immediately to the praise of his God. In this part of his prayer Jeremiah depicts God as (1) the God of creation. As such He is omnipotent; nothing is too difficult for Him (Jer. 32:17). (2) He is the God of justice dispensing grace to thousands who turn to him and punishment to those who follow after iniquity (Jer. 32:18).[283] (3) He is God of wisdom. As such he is omniscient (Jer. 32:19). Unlike human counselors, God has the power to execute the plans of His counsel. (4) He is God of all the earth whose wonders had been performed in Egypt as well as Israel and whose fame is universal (Jer. 32:20).[284] (5) He is the God of history who brought forth His people from the bondage of Egypt and gave to them the Land of Promise (Jer. 32:21-22). This ascription of praise to God is instructive for the prayer life of the Christian. One should remember in prayer to praise God for His work in creation and salvation, for His grace, His counsel, His signs and wonders, and His great acts of deliverance.
[283] According to Rashi, God recompenses the iniquity of the father unto the bosom of their children when the children follow the footsteps of their fathers.
[284] The phrase even unto this day in reference to the miracles in Egypt probably means which are remembered unto this day and not which continue to this day.
Jeremiahs prayer moves from praise to confession in Jer. 32:23. The prophet admits the gross ingratitude of the fathers who, having been blessed with possession of Canaan, refused to hearken to the Law of God. He acknowledges the justice of the present situation in which Jerusalem finds itself. He then describes that situation: siege mounds have been erected which will shortly enable the enemy to ascend the walls and enter the city. Sword, famine and pestilence have combined to smite the beleaguered defenders. Jer. 32:24 is narration and narration is part of Biblical prayer. The petitioner tells God something that God already knows. The closing words of Jer. 32:24 are instructive: You see it. Jeremiah is not telling God something that He does not already know. Why then the narration? It is as though Jeremiah is presenting his case before a judge. All pertinent facts in the case must go into the record so to speak. Furthermore, the narration element in prayer often helps one to think through more carefully a situationto analyze it and crystallize his thinking about it. Prayer-narration may help one sharpen his focus and present a petition which is more apropos for the circumstances and more in harmony with the will of God.
The narrative portion of the prayer continues in Jer. 32:25. In spite of the fact that this city is about to be taken by the Chaldeans You, O Lord, have told me to purchase a field. This is narration; but it is also implied petition. It is interesting that in this prayer there is no direct petition. Jeremiah does not ask for anything. But the manner in which he composed the narrative portion of the prayer raised a problem and offered an implied petition. The problem is apparent inconsistency between the impending fall of the city which is taking place by divine decree and the command to purchase a field. The implied petition is Lord, how do I reconcile these two seemingly discordant facts? Will You enlighten my mind; will You solve the problem?
Fuente: College Press Bible Study Textbook Series
(16) I prayed unto the Lord.The prophet, it is obvious, records his own prayer. Nowhere, perhapsthe prayer of Ezra (Ezr. 9:5-15), of Hezekiah (Isa. 37:16-20), of Daniel (Dan. 9:4-19), being the nearest parallelsdo the writings of the Old Testament present us with so striking an example of the manner in which a devout Israelite poured out his heart to God, dwelling on the greatness of His attributespraying for himself, interceding for his people.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
JEREMIAH’S PRAYER FOR FULLER REVELATION, Jer 32:16-23.
16. The transaction was in itself very simple and intelligible, and the reason for it is plainly set forth. But what was predicted for the future seemed so utterly improbable that Jeremiah, for himself and for the people, makes appeal to God in a prayer which gathers up into itself the essence of Hebrew theology and history. The grand and glorious background of this prayer changeless and stainless as the very heavens themselves is God in his eternity, infinity, omnipotence, and righteousness; against which is placed his good providence over Israel, and her sin and punishment. And in view of the determination to give over the city and land to their enemies he seems to plead the difficulty of the command to buy the land.
Fuente: Whedon’s Commentary on the Old and New Testaments
Jeremiah’s Prayer and Jehovah’s Answer
v. 16. Now, when I had delivered the evidence of the purchase unto Baruch, the son of Neriah, I prayed unto the Lord, saying, v. 17. Ah, Lord God! v. 18. Thou showest loving-kindness unto thousands and recompensest the iniquity of the fathers into the bosom of their children after them, v. 19. great in counsel and mighty in work, v. 20. which hast set signs and wonders, v. 21. and hast brought forth Thy people Israel out of the land of Egypt with signs, and with wonders, and with a strong hand, and with a stretched-out arm, and with great terror, v. 22. and hast given them this land, which Thou didst swear to their fathers, v. 23. and they came in and possessed it, v. 24. Behold the mounts, v. 25. And Thou hast said unto me, O Lord God, v. 26. Then came the word of the Lord unto Jeremiah, v. 27. Behold, I am the Lord, the God of all flesh, v. 28. Therefore, thus saith the Lord, Behold, I will give this city into the hand of the Chaldeans and into the hand of Nebuchadnezzar, king of Babylon, and he shall take it; v. 29. and the Chaldeans that fight against this city shall come and set fire on this city and burn it with the houses upon whose roofs they have offered incense unto Baal, v. 30. For the children of Israel, v. 31. For this city hath been to Me as a provocation of Mine anger and of My fury, v. 32. because of all the evil of the children of Israel and of the children of Judah which they have done to provoke Me to anger, they, their kings, their princes, their priests, and their prophets, and the men of Judah, and the inhabitants of Jerusalem, v. 33. And they have turned unto Me the back and not the face, v. 34. But they set their abominations in the house which is called by My name to defile it, v. 35. And they built the high places of Baal, v. 36. And now, therefore, thus saith the Lord, the God of Israel, concerning this city, whereof ye say, v. 37. Behold, I will gather them out of all countries whither I have driven them in Mine anger and in My fury and in great wrath, v. 38. And they shall be My people, and I will be their God, v. 39. And I will give them one heart and one way, v. 40. And I will make an everlasting covenant with them, v. 41. Yea, I will rejoice over them to do them good, v. 42. For thus saith the Lord, Like as I have brought all this great evil upon this people, v. 43. And fields shall be bought in this land, whereof ye say, It is desolate, without man or beast, v. 44. Men shall buy fields for money,
Fuente: The Popular Commentary on the Bible by Kretzmann
2. A Prayer of Praise and Inquiry.
Jer 32:16-25
16Now when I had delivered the evidence of the purchase unto Baruch the son of 17Neriah, I prayed unto the Lord, saying, Ah Lord God! behold, thou hast made the heaven and the earth by thy great power and stretched out arm, and there Isaiah 18 nothing too hard for thee [hid from thee]:6 Thou shewest loving-kindness unto thousands, and recompensest the iniquity of the fathers into the bosom7 of their children after them: the Great, the Mighty God, the Lord of hosts [Jehovah 19Zebaoth] is his name. Great in counsel, and mighty in work8: for thine eyes are open upon all the ways of the sons of men: to give every one according to his ways, 20and according to the fruit of his doings. Which [who]9 hast set signs and wonders in the land of Egypt, even unto this day, and in Israel, and among other men; and 21hast made thee a name, as at this day; And hast brought forth thy people Israel out of the land of Egypt with signs, and with wonders, and with a strong hand22and with a stretched out arm, and with great terror; And hast given them this land, which thou didst swear to their fathers to give them, a land flowing with milk 23and honey; And they came in, and possessed it; but they obeyed not thy voice, neither walked in thy law10; they have done nothing of all that thou commandedst 24them to do: therefore thou hast caused all this evil to come upon them.11 Behold the mounts [ramparts], they are come unto the city to take it: and the city is given into the hand of the Chaldeans, that fight against it, because of [ in con sequence of] the sword and the famine and of the pestilence: and what thou hast 25spoken is come to pass; and, behold thou seest it. And thou hast said unto me, O Lord God, Buy thee the field for money, and take witnesses; for [and yet] 12 the city is given into the hands of the Chaldeans.
EXEGETICAL AND CRITICAL
The main thought of this prayer is praise of the omnipotence, justice and grace of God. It consists of three parts: 1. Jer 32:17-19; Jeremiah 2, Jer 32:20-23; Jeremiah 3, Jer 32:24-25. In the first part Gods omnipotence is shown from the creation (Jer 32:17), then His justice from His providence in history (Jer 32:18-19). In the second part Gods omnipotence is shown from His leading of the people of Israel, as it was especially glorified in the deliverance from Egyptian bondage (Jer 32:20-22), then His justice from the terrible calamity which has now come upon the disobedient nation (Jer 32:23). In the third part, which is least in extent, but the most important, a problem or unsolved riddle appears to be proposed. It is said that the Lord sees this calamity, and yet commands the prophet to buy the lot of ground (Jer 32:24). All however which has been previously said of the Lords omnipotence, especially nothing is too hard for thee, in union with that which must be extolled of the Lords grace towards Israel (Jer 32:21 sqq.), gives the key for the solution of that riddle.
Jer 32:16-19. Now when fruit of his doings On Jer 32:17 comp. Jer 27:5; Deu 29:9.Thou shewest loving-kindness, etc. Comp. Exo 20:6; Exo 34:7; Deu 5:10. For we find in Deu 7:9 . If we compare with this the phrase in the parallel clause , (Exo 20:5; Exo 34:7; Num 14:18; Deu 5:9) which can only signify the off spring of the third and fourth generation, it is clear that the phrase in the text is taken in such a general signification that the idea of thousands, belonging to the thousandth generation is included.And recompensest, etc. Comp. rems. on Jer 31:29-30.The mighty God. Comp. Deu 10:17.Jehovah Zebaoth. Comp. Jer 10:16; Jer 31:15, etc.Great in counsel. etc. Comp. Isa 28:29; Psa 66:5.To give every one, etc. Comp. Jer 17:10.
Jer 32:20-23. Who hast set evil to come upon them. It is as though it were said, thou who in Egypt didst set in operation a wonder working power, which continues to operate until this day.The antithesis of Israel and other men, as in Isa 43:4; Psa 73:5.As at this day. Comp. Jer 25:18.With signs. Comp. Deu 4:34; Deu 26:8.Which thou didst swear. Comp (Gen 12:7; rems. on Jer 11:5.
Jer 32:24-25. Behold the ramparts the Chaldeans. are ramparts set up by the besiegers. Comp. Jer 33:4; Jer 6:6.Given, etc. The Chaldeans are indeed still without the city, but according to the prophets idea this is as good as surrendered, and on the fall of the chief city naturally follows the exile and the impossibility of further cultivation of the soil.In consequence of depends on given. Sword, famine and pestilence, bring the city into the hands of the enemies. Comp. Jer 14:16; Jer 25:16; Jer 25:27; Jer 38:9. The Lord sees the condition of the city and yet He commands the prophet to buy a field. The fact that the prayer closes with this paradox must be regarded as an expression of the most tormenting uncertainty and helplessness, if the prophet had not himself in the previous context accumulated the most ample material to dispel such doubts. This apparently unsatisfactory conclusion is thus in the highest degree skilful and elevated. He leaves it to the reader to find the solution of the problem, after giving him all the aid that he needs. The concluding sentence, and the city, etc., Jer 32:25 b, viewed as spoken by the prophet, appears at first sight a tautological repetition. We might therefore be tempted to take it as spoken by Jehovah; buy the field although the city, etc. But although is not suitable in the mouth of Jehovah, for whom, in fact, the apparent contradiction is non-existent. The sentence is then spoken by the prophet; but it is not co-ordinate with buy thee, but an exclamation, in which the main point in the apparent contradiction is expressly repeated from Jer 32:24. Comp. the translation and Textual Notes.
Footnotes:
[6]Jer 32:17. . Comp. Gen 18:14; Deu 17:8 : Zec 8:6; Naegelsb. Gr., 75, 2, 4.
[7]Jer 32:18.Instead of we find in Deu 7:10, . Comp. besides Isa 65:6-7; Psa 79:12.
[8]Jer 32:19.The form is found here only.
[9]Jer 32:20.The construction in the sentence to , is as in Jer 11:7. In both cases is to be regarded as depending on the idea latent in the verb of stretching, lasting. It is accordingly a constructio prgnans. Comp. Naegelsb. Gr., 112, 7.
[10]Jer 32:23.. The reading of the Chethibh which is (Jer 38:22; comp. Naegelsb. Gr. 44, 4, Anm.) is probably to be explained by a mere oversight of the . Comp. rems. on Jer 17:23.
[11]Jer 32:23.. Hiphil here only. Comp. Deu 31:29.
[12]Jer 32:25.. To obtain the meaning: although the city, as spoken by Jehovah, we should have to read . On the comp. Ewald, 341 a; Naegelsb. Gr., 110, 4.
Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange
What a beautiful view is here given of the piety and faith of the Prophet! With what zeal and earnestness doth he set his heart to seek the Lord. Though all his remonstrances and entreaties had failed, in seeking to persuade men; yet who can say, the Prophet thought with himself, what prayer shall do with God. Reader! let such views lead the heart to Jesus? Think of him and his all-prevailing intercession in all seasons of distress!
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Jer 32:16 Now when I had delivered the evidence of the purchase unto Baruch the son of Neriah, I prayed unto the LORD, saying,
Ver. 16. I prayed unto the Lord, saying. ] His heart began to boil with unbelief and carnal reasonings; he therefore setteth himself to pray down those distempers. As a man may sleep out his drunkenness, so he may pray away his perturbations. It was Job’s restraining of prayer, Eliphaz thought, that made him so far to forget himself, and to extravagant. Job 15:4
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
NASB (UPDATED) TEXT: Jer 32:16-25
16After I had given the deed of purchase to Baruch the son of Neriah, then I prayed to the Lord, saying, 17’Ah Lord God! Behold, You have made the heavens and the earth by Your great power and by Your outstretched arm! Nothing is too difficult for You, 18who shows lovingkindness to thousands, but repays the iniquity of fathers into the bosom of their children after them, O great and mighty God. The Lord of hosts is His name; 19great in counsel and mighty in deed, whose eyes are open to all the ways of the sons of men, giving to everyone according to his ways and according to the fruit of his deeds; 20who has set signs and wonders in the land of Egypt, and even to this day both in Israel and among mankind; and You have made a name for Yourself, as at this day. 21You brought Your people Israel out of the land of Egypt with signs and with wonders, and with a strong hand and with an outstretched arm and with great terror; 22and gave them this land, which You swore to their forefathers to give them, a land flowing with milk and honey. 23They came in and took possession of it, but they did not obey Your voice or walk in Your law; they have done nothing of all that You commanded them to do; therefore You have made all this calamity come upon them. 24Behold, the siege ramps have reached the city to take it; and the city is given into the hand of the Chaldeans who fight against it, because of the sword, the famine and the pestilence; and what You have spoken has come to pass; and behold, You see it. 25You have said to me, O Lord God, Buy for yourself the field with money and call in witnesses-although the city is given into the hand of the Chaldeans.’
Jer 32:16-25 Jeremiah bought the field as a symbol of trust in God and His promises, but apparently he still had some degree of doubt. These verses are a strophe recording Jeremiah’s prayer to God who tries to assure him:
1. by using the prophet’s very same words from Jer 32:7
2. by reminding him of God’s gracious acts to the seed of Abraham (cf. Neh 9:9-38).
Jer 32:17 This verse expresses the recurrent emphasis on YHWH as the creator Deity (i.e., monotheism, see Special Topic at Jer 1:5). The idols cannot
1. act
2. predict
3. hear
but YHWH can and does do all these things!
Your outstretched arm This is an anthropomorphic phrase. See Special Topic: Hand .
Nothing is too difficult for You This is asserting that YHWH can accomplish Judah’s fall and rebuilding (cf. Jer 31:28).
For the word difficult (BDB 810) see Special Topic: Wonderful Things .
Jer 32:18 This is a wonderful list of the characteristics of God. Similar lists can be found in Exo 34:6-7; Neh 9:17; Psa 86:15; Psa 103:8; Psa 145:8). What a great God. He will not give up on His purpose of fellowship with His fallen human creatures! See Special Topic: Characteristics of Israel’s God .
shows lovingkindness to thousands, but repays the iniquity of fathers into the bosom of their children after them This is an allusion to Deu 5:9; Deu 7:9. Jeremiah is a prophet of the Mosaic covenant and his phraseology and theology reflect the book of Deuteronomy. This is a very important quote because it shows the relationship between the wrath of God and the love of God. The wrath of God, based on Deu 5:9, goes to the third and fourth generations, while the love of God, Deu 7:9, goes to the thousandth generation.
There is both a corporate aspect to sin and an individual aspect (cf. Ezekiel 18). Both sin and faith run through families! See Special Topic: Thousand (eleph) .
Notice the different phrases in this context for Israel’s Deity (see Special Topic: Names for Deity ).
1. LORD (i.e., YHWH), Jer 32:1; Jer 32:6; Jer 32:17; Jer 32:26-28; Jer 32:42; Jer 32:44
2. LORD of hosts, Jer 32:14-15; Jer 32:18
3. God of Israel (i.e., Elohim), vv.14,15,25,38
4. Lord (i.e., Adon), Jer 32:17; Jer 32:25
5. O great and mighty God, Jer 32:18
6. the God of all flesh, Jer 32:27 (cf. Num 16:22; Num 27:16)
7. the LORD God of Israel (i.e., YHWH and Elohim), Jer 32:36
One descriptive phrase that is unusual, with all My heart and with all My soul (cf. Jer 32:41). What a shocking physical (anthropomorphic) phrase to describe the trustworthy commitment of the eternal, ever-present, non-corporal Deity.
Jer 32:19 giving to everyone according to his ways and according to the fruit of his deeds This truth is also mentioned in Jer 17:10 (see full note there). We reap what we sow (cf. Gal 6:7).
In the OT this is the obvious outcome of a performance-based covenant. In the NT it becomes the evidence of a new relationship with God through Christ. Believers are new creatures in Christ, led by the Spirit into daily Christlikeness. Godly living is not the basis of that new relationship, but the natural outcome of a new heart, new mind, new spirit. The good works are the confirmation, the evidence of our free salvation! I believe Eph 1:4; Eph 2:8-10 have helped me see this truth.
Jer 32:20-22 This is a reference to the major historical act of God’s deliverance from Egypt and bringing the people into the Promised Land as He had promised their forefathers (cf. Gen 15:12-21).
Jer 32:20 YHWH is active in the lives of the descendants of Abraham. However, He also has a wide interest and plan (i.e., among mankind, see Special Topic: YHWH’s Eternal Redemptive Plan ) for all people. He wants His name known among all the nations (cf. Eze 36:22-38) that they may come to Him (cf. Gen 12:3; Exo 19:5; Psa 22:27; Psa 66:1-4; Psa 86:9-10; Isa 2:2-4; Isa 25:6-9; Isa 42:6-10; Isa 45:22-23; Isa 49:5-6; Isa 51:4-5; Isa 56:6-8; Isa 60:1-3; Isa 66:23; Mic 4:1-4; Mal 1:11).
This same imagery used of the Exodus is found in Deu 4:34; Deu 7:19; Deu 26:8.
Jer 32:22 a land flowing with milk and honey This is not only a descriptive phrase (cf. Jer 11:5), but the title for Palestine found in Assyrian documents.
Jer 32:23 but they did not obey Your voice or walk in Your law This was the problem. There was a conditional covenant between God and Israel and Israel had failed to keep the conditions (i.e., Jer 31:32). Therefore, the Judean exile reflects God’s abrogating (or at least modifying) of this covenant, but He will inaugurate a new covenant (Jer 31:31-34; Eze 36:22-38).
Jer 32:24 the siege mounds In the ANE walled cities were captured by surrounding them, thereby cutting off the food supply. At the sign of danger the people fled to the walled cities. Therefore, the water, sanitation, and food systems were stressed. The enemy built dirt mounds against the wall(s). These mounds supported wooden, mobile A-frames which held a ramming mechanism (cf. Jer 6:6; Jer 33:4; Isa 37:33). These rams would hit the stone/brick wall again and again in one place until they crumbled.
the sword, the famine and the pestilence See full note at Jer 14:12.
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
Jer 32:16-25
Jer 32:16-25
Now when I had delivered the evidence of the purchase unto Baruch the son of Neriah, I prayed unto the LORD, saying, Ah Lord GOD! behold, thou hast made the heaven and the earth by thy great power and stretched out arm, and there is nothing too hard for thee: Thou shewest lovingkindness unto thousands, and recompensest the iniquity of the fathers into the bosom of their children after them: the Great, the Mighty God, the LORD of hosts, is his name, Great in counsel, and mighty in work: for thine eyes are open upon all the ways of the sons of men: to give every one according to his ways, and according to the fruit of his doings: Which hast set signs and wonders in the land of Egypt, even unto this day, and in Israel, and among other men; and hast made thee a name, as at this day; And hast brought forth thy people Israel out of the land of Egypt with signs, and with wonders, and with a strong hand, and with a stretched out arm, and with great terror; And hast given them this land, which thou didst swear to their fathers to give them, a land flowing with milk and honey; And they came in, and possessed it; but they obeyed not thy voice, neither walked in thy law; they have done nothing of all that thou commandedst them to do: therefore thou hast caused all this evil to come upon them: Behold the mounts, they are come unto the city to take it; and the city is given into the hand of the Chaldeans, that fight against it, because of the sword, and of the famine, and of the pestilence: and what thou hast spoken is come to pass; and, behold, thou seest it. And thou hast said unto me, O Lord GOD, Buy thee the field for money, and take witnesses; for the city is given into the hand of the Chaldeans.
We have no patience at all with commentators who suggest that this prayer has been expanded with additions by “editors.” Ridiculous! This is one of the greatest prayers ever uttered; and there is a tact and delicacy about it that are commendable beyond words!
Jeremiah simply could not understand why, under the circumstances, God had ordered him to buy the field. Therefore, he went to his knees and laid the whole problem before the Lord. Inherent in such an action was the silent pleading for God to explain to the prophet that which was utterly beyond his understanding. God answered him in detail. Jeremiah knew that God would understand, and he did not even frame his perplexity and his appeal in any formal petition.
Henderson’s summary of this prayer is as follows:
“After expatiating on the Divine goodness to the Hebrew people, and contrasting therewith their ungrateful returns, he argues from the desperate condition of the circumstances, as attacked by the Chaldeans, the improbability of his ever coming to any enjoyment of his property.”
And yet, Jeremiah did not press, by even so much as a single word, what some would have called a gross injustice to himself. Think of it. Jeremiah knew that the captivity would last seventy years, that the city would be destroyed, along with the temple, and leveled with the ground, and that there appeared to be no way whatsoever by which the commanded purchase could ever benefit him. The subtle trust of Jeremiah in Jehovah, as exhibited in this prayer, is truly a marvel.
The Prayer for Further Explanation Jer 32:16-25
Even though Jeremiah had faithfully executed the command of God to purchase the field in Anathoth, even though he had publicly indicated the symbolic import of the transaction, he still was unable to comprehend the implications of what he had done. In times past Jeremiah had agonized in prayer over the incomprehensible judgments of God; now it is the gracious promise of God which he cannot fathom. A prediction that property would again be bought and sold in the land seemed to him utterly incongruous with the present circumstances and completely opposed to the messages he has so often repeated.
The prayer of Jeremiah for enlightenment surely must take its place alongside the truly outstanding prayers of Scripture. Cawley has proposed an appealing two-fold analysis of this prayer. In the first part of the prayer the prophet dwells on the God of the people (Jer 32:17-22), and in the second part, on the people of God (23-25). That Jeremiah is here pouring out his heart before God is indicated by the opening words of the prayer, Ah Lord God! The Hebrew particle ah expresses the most intense emotions; it is usually a cry of anguish. The prophet passes immediately to the praise of his God. In this part of his prayer Jeremiah depicts God as (1) the God of creation. As such He is omnipotent; nothing is too difficult for Him (Jer 32:17). (2) He is the God of justice dispensing grace to thousands who turn to him and punishment to those who follow after iniquity (Jer 32:18). According to Rashi, God recompenses the iniquity of the father unto the bosom of their children when the children follow the footsteps of their fathers. (3) He is God of wisdom. As such he is omniscient (Jer 32:19). Unlike human counselors, God has the power to execute the plans of His counsel. (4) He is God of all the earth whose wonders had been performed in Egypt as well as Israel and whose fame is universal (Jer 32:20). The phrase even unto this day in reference to the miracles in Egypt probably means which are remembered unto this day and not which continue to this day. (5) He is the God of history who brought forth His people from the bondage of Egypt and gave to them the Land of Promise (Jer 32:21-22). This ascription of praise to God is instructive for the prayer life of the Christian. One should remember in prayer to praise God for His work in creation and salvation, for His grace, His counsel, His signs and wonders, and His great acts of deliverance.
Jeremiahs prayer moves from praise to confession in Jer 32:23. The prophet admits the gross ingratitude of the fathers who, having been blessed with possession of Canaan, refused to hearken to the Law of God. He acknowledges the justice of the present situation in which Jerusalem finds itself. He then describes that situation: siege mounds have been erected which will shortly enable the enemy to ascend the walls and enter the city. Sword, famine and pestilence have combined to smite the beleaguered defenders. Jer 32:24 is narration and narration is part of Biblical prayer. The petitioner tells God something that God already knows. The closing words of Jer 32:24 are instructive: You see it. Jeremiah is not telling God something that He does not already know. Why then the narration? It is as though Jeremiah is presenting his case before a judge. All pertinent facts in the case must go into the record so to speak. Furthermore, the narration element in prayer often helps one to think through more carefully a situation-to analyze it and crystallize his thinking about it. Prayer-narration may help one sharpen his focus and present a petition which is more apropos for the circumstances and more in harmony with the will of God.
The narrative portion of the prayer continues in Jer 32:25. In spite of the fact that this city is about to be taken by the Chaldeans You, O Lord, have told me to purchase a field. This is narration; but it is also implied petition. It is interesting that in this prayer there is no direct petition. Jeremiah does not ask for anything. But the manner in which he composed the narrative portion of the prayer raised a problem and offered an implied petition. The problem is apparent inconsistency between the impending fall of the city which is taking place by divine decree and the command to purchase a field. The implied petition is Lord, how do I reconcile these two seemingly discordant facts? Will You enlighten my mind; will You solve the problem?
Fuente: Old and New Testaments Restoration Commentary
I Prayed: Jer 12:1, Gen 32:9-12, 2Sa 7:18-25, Eze 36:35-37, Phi 4:6, Phi 4:7
Reciprocal: Jer 32:12 – Baruch Jer 45:1 – Baruch Rom 4:20 – staggered
Fuente: The Treasury of Scripture Knowledge
Jer 32:16. Having performed the demonstration of his faith, Jeremiah offered a prayer to his God.
Fuente: Combined Bible Commentary
Jer 32:16-22. When I had delivered the evidence, I prayed unto the Lord What he prayed for we learn in the following verses: by which it appears that he was not without some doubts and perplexities in this business. And though he yielded a ready and absolute obedience to Gods command, yet he prays for a clearer revelation of his meaning in the matter. Saying, Ah Lord God! &c. He begins his prayer with an acknowledgment of Gods infinite power, made manifest in his works, both of creation and providence, whereby he shows himself wonderful in his mercies, and terrible in his judgments. It is observable that God himself makes use of these instances to confirm his peoples faith in his ability to do whatever he pleases, Jer 27:5. And the servants of God are often represented in holy writ as giving God such names and titles, and ascribing to him such attributes, as were calculated to strengthen their faith in prayer. And there is nothing too hard for thee Hebrew, , too wonderful for thee, or, hidden from thee, as some render the clause: that is, out of the reach of thy wisdom and power to bring to pass. Thou showest loving-kindness unto thousands, and recompensed, &c. This name God gave himself, Exo 34:7; Deu 5:9-10, where see the notes; and concerning the latter clause, the note on Jer 31:29-30. The great, the mighty God, the Lord of hosts The God of infinite majesty, of boundless power, and of universal dominion, and therefore worthy of all adoration and praise, of all reverence and fear, of all subjection and obedience. Great in counsel, and mighty in work Who art infinitely wise in ordering all events, and powerful in putting thy decrees in execution. Thine eyes are open upon all the ways, &c. Beholding the evil and the good, and that not as an unconcerned spectator, but as an observing judge; to give every one according to his ways To reward or punish men according to their actions, and the principles from which they proceed. Who hast set signs and wonders in the land of Egypt Who didst wonders of justice in the land of Egypt, which remain, if not in the marks, yet in the memorials of them, unto this day. And in Israel And wroughtest wonders of mercy in Israel, bringing them out of Egypt through the Red sea, raining down manna upon them, and quails from heaven, and fetching water out of the rock for them; and among other men And hast also done many wondrous works in other places, by which thou hast made thyself a glorious name.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Jer 32:16-25 (a later Deuteronomistic expansion, except perhaps in Jer 32:24 f.). Prayer of Jeremiah, reviewing the Divine characteristics, and Yahwehs control of Israels history, up to the present distress, and implying doubt as to the issue.
Jer 32:24. mounts: earthen mounds raised by the besiegers, 66, 334.
Fuente: Peake’s Commentary on the Bible
Jeremiah’s prayer 32:16-25
The prayer begins with a long ascription of praise to Yahweh (Jer 32:17-23), and concludes by expressing incredulity that the Lord had commanded His servant to buy the land in Anathoth (Jer 32:24-25; cf. Neh 9:6-37; Dan 9:4-19). [Note: This prayer and the ones in Nehemiah 9 and Daniel 9 are similar in that they all contain praise, confession, and lament.]
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
Shortly after Jeremiah gave Baruch the purchase deed, he prayed to the Lord.