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Exegetical and Hermeneutical Commentary of Jeremiah 32:36

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And now therefore thus saith the LORD, the God of Israel, concerning this city, 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;

36. thus saith the Lord ] See on Jer 32:27.

ye say ] better, with LXX, thou (Jeremiah) sayest, referring to his words in Jer 32:24. The MT. may have arisen from the influence of Jer 33:10.

Fuente: The Cambridge Bible for Schools and Colleges

36 44. See introd. summary to the section. There seems much more to be said for the genuineness of this group of vv. in the main than for that of the previous one, though here too (see note introducing the section) there is far from a general acceptance of them by commentators. They have comparatively little in common with other passages as regards phraseology, and they are more relevant to the question which Jeremiah had asked ( Jer 32:24 f.). Jer 32:37 (which speaks as though a general dispersion had already taken place) and Jer 32:43 (referring to the land as already desolate) are perhaps the least defensible parts of the subsection.

Fuente: The Cambridge Bible for Schools and Colleges

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.

Fuente: English Annotations on the Holy Bible by Matthew Poole

36. And now thereforerather,”But now, nevertheless.” Notwithstanding that their guiltdeserves lasting vengeance, God, for the elect’s sake and for Hiscovenant’s sake, will, contrary to all that might have been expected,restore them.

ye say, It shall be deliveredinto . . . king of BabylonThe reprobate pass from the extremeof self-confidence to that of despair of God’s fulfilling His promiseof restoring them.

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

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.

l “attamen num ideo”, Schmidt.

Fuente: John Gill’s Exposition of the Entire Bible

Vs. 36-44: THE FINAL STANZA IS A JOYFUL REFRAIN

1. It is true that sword, famine and. pestilence have prevailed against Jerusalem (vs. 36), but, that is not the end of the matter!

2 .At the appointed time (and under specific conditions) the Lord will restore His people from all the lands to which He has scattered them, (vs. 37; Deu 30:1-3; Isa 11:11-16); He will also restore them to the relationship of covenant-fellowship with Himself – a relationship that was broken and forfeited through their unbelieving disobedience, (vs. 38; Jer 30:22; Eze 11:19-20).

3. When He restores them, Jehovah will bring unity to Judah and Israel; henceforth they will reverence and serve the Lord their God, forever, with singleness of heart, (vs. 39; Jer 31:33; comp. Joh 17:21; Act 4:32).

4. The benevolent wisdom of the Lord’s way is clearly revealed in the ultimate end that He has purposed for His people, (vs. 40; comp. Jer 31:31-34; Isa 55:3; Eze 16:60).

a. He will make with them an everlasting covenant wherein He pledges Himself never to turn away from doing them good, (Jer 50:5; Isa 55:3; Deu 31:6-8).

b. He will so instill His fear within their hearts that they will never again turn away from Him, (Jer 31:33).

NOTE: Though “fear” may sometimes suggest dread, or terror (Deu 1:29; 2Ch 17:10), it more often implies such reverence and respect as leads to loving, loyal and obedient service, (Psa 2:11; Psa 19:9; Deu 10:12; Deu 10:20; Deu 6:13; Gen 20:11; 2Ki 4:1; Pro 1:7; comp. Jer 31:33).

c. The Lord will greatly rejoice in bestowing His goodness upon them, (vs. 41 a; Deu 30:9; Isa 62:5; Isa 65:19).

d. With faithfulness of heart and soul, He will plant them in this very land, wherein Jeremiah has just been commanded to redeem his uncle’s field, (vs. 41 b) – in the expectation of faith, (Jer 31:28; Hos 2:1920; Amo 9:15).

5. Just as God has brought upon this people the promised judgment, so will He bring upon them the promised good – often such judgment brings men to repentance, (vs. 42-44).

a. The land that is now desolated at the hands of the Chaldeans will again be purchased, (vs. 43; Eze 37:11-14).

b. The people to whom the. land was promised, by covenant, will again purchase fields – signing and sealing their deeds in the presence of witnesses – in the land of Benjamin, the environs of Jerusalem and the cities of Judah, (vs. 44a).

c. The Lord will, indeed, restore the fortunes of His disciplined people! (vs. 44b).

Fuente: Garner-Howes Baptist Commentary

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 אל al, signifies both, but it is more suitable to take it here in the sense of “concerning:” of which, it is added, ye say that it has been delivered into the hand of the king of Babylon (78) This does not seem to be consistent with facts, for the Jews themselves had not announced this sentence respecting Jerusalem, but on the contrary they sturdily rose up against the Prophets, and made a clamor whenever the ruin of the city was announced. What then is meant when God upbraids them with speaking in this manner? To this I answer, that this had indeed proceeded from the Spirit of God, and also that the Prophets had been the testifiers and heralds of this punishment; but when the Jews saw that they could not escape, they then had such a dreadful apprehension of God’s judgment, that they became wholly stunned with fear; and thus it always happens to the despisers of God, for except he presses hard on them, they scorn all his threatenings; or they think that fables are told them, when God announces that he will execute on them his vengeance. But when they come to extremities, they are filled with amazement, and without any hope confess only that God is angry with them; hence their despair. The Prophet then does not without reason upbraid them with this — that they said that the city was delivered up to the Chaldean king, even while he was not only assailing it with a strong army, but was also assisted by the sword, the famine, and the pestilence as his associates. For before the siege pressed hard on them, they esteemed as nothing, according to what we have seen, all that Jeremiah declared to them; for he lost all his labor for nearly forty years, though the prophecy concerning the ruin of the city, exile, the rejection of the people, and the abolition of all holy things, was proclaimed daily. But now when they saw that the affair was serious, and that they could not escape God’s vengeance, they went to another extreme, and said, that God was false in his promises, that his covenant was void and useless, that they had in vain worshipped him, that he had deceived them and had given them false hopes, when he promised that he would dwell in the midst of them. It is, then, in this sense that they said, that the city was delivered up into the hand of the king of Babylon; it was the same as though they had said, that the hope of return had been cut off. For they wholly cast away the favor held forth by God, and said that all that Jeremiah had promised was vain, because terrors had laid such hold on their minds and feelings, that they could not entertain any hope of God’s mercy.

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.

(78) “Ye are saying,” is the original, which betokens a habit at that time; they were continually saying this during the siege. — Ed.

Fuente: Calvin’s Complete Commentary

3. Gods plan for the future (Jer. 32:36-41)

TRANSLATION

(36) And now therefore thus says the LORD the God of Israel concerning this city about which you people are saying that it has been given into the hand of the king of Babylon by sword, famine, and pestilence: (37) Behold, I will gather them from all the lands where I have driven them in My wrath, anger, and great fury; and I will bring them back unto this place and cause them to dwell in safety. (38) They shall be MY people, and I will be their God; (39) and I will give them one heart and one way to fear Me forever, for their own good, and that of their sons after them. (40) And I will make for them an everlasting covenant that I will not turn away from doing good for them; and I will put My fear into their heart so that they will not turn aside from following Me. (41) I will rejoice in doing good for them, and I will truly plant them in this land with all MY heart and with all My Soul.

COMMENTS

While the present prospects of Jerusalem and Judah were quite grim and dark the future was filled with bright hope. Gods plan for the nation as announced here has two basic features, restoration (Jer. 32:36-37) and reconciliation (Jer. 32:38-41).

Therefore in Jer. 32:36 corresponds to therefore in Jer. 32:28 and introduces the second deduction from the proposition that nothing is too hard for God (Jer. 32:26). As destruction which was thought to be utterly impossible was about to take place, so restoration which appeared to be equally impossible would take place in the future. Moses, the great forerunner and archetype of the classical prophets in Israel, had held out to the nation centuries before both the threat of captivity and the potentiality of restoration (Deu. 30:1-5). According to Moses repentance was a prerequisite for restoration (Deu. 30:3). In the present passage the emphasis is upon the changed spiritual conditions which will characterize the remnant after and presumably before the restoration.

The new Israel of God will be markedly superior to the old Israel. The spiritual changes that would take place among the people of God can perhaps best be described by the word reconciliation. six aspects of this reconciliation are mentioned in the paragraph.
a) A new relationship will exist between God and His people: They shall be My people and I will be their God (Jer. 32:38).

b) The people will manifest a new commitment to the Lord. They will have one heart (inward disposition) and one way(outward manifestation). No longer would their heart be divided between the Lord and idols. There will be a unity of purpose and a unity of practice. Since the nation is united in its commitment to God, enmity and discord will disappear among the members of the people.

c) God will enter into a new covenant with His people (Jer. 32:40). Of this covenant Jeremiah has previously spoken (Jer. 31:31 ff.); but here he adds the emphasis that the covenant will be an everlasting covenant. God will never desist from showering blessings upon them; the people shall never turn aside from God. By His marvelous deeds and by the workings of His Holy Spirit God will continue to generate in the hearts of His people that fear, that loving, trusting awe that is essential if those people are to remain faithful to the terms of the covenant. Thus there will be under the new covenant an uninterrupted be stowal of gracious benefits on the part of God and a faithfulness to the Lord on the part of the people.

d) God will evidence His new joy by gladly doing good for His people (Jer. 32:41 a). Rebellious Israel had been such a burden to His heart, such a source of grief and anger. But once the nation has been reconciled to Him; God will rejoice over the faith, devotion and loyalty of Israel.

e) The people will enjoy new security in the land (Jer. 32:41 b). They shall be planted securely in their land by the Lord.[287] While God is reluctant to execute His wrath against the godless, He rejoices to bless the godly. Thus He will enter enthusiastically into the work of planting the new Israel securely in the land.

[287] The Hebrew reads literally, I shall plant them in this land in truth. Some commentators see this as a reference to the faithfulness of the Promiser rather than a reference to the stability of possession.

Fuente: College Press Bible Study Textbook Series

However, Once Jerusalem Has Been Destroyed And A Reasonable Period Has Elapsed, YHWH Will Restore His People To Their Land And Will Once Again Be Their God, Giving Them A New Heart To Fear Him For Ever, And He Will Make An Everlasting Covenant With Them Plating Them In The Land So That They Will Once Again Buy And Sell Property, As He Had Promised To Jeremiah ( Jer 32:36-44 ).

YHWH promises that whilst it was true that Jerusalem would be given into the hands of the king of Babylon after enduring great suffering, nevertheless he would one day gather them from all the countries to which He had driven them, and would give them true and steadfast hearts that would fear Him for ever, and would make an everlasting covenant with them (clearly the covenant of Jer 31:31-34) that He would never again turn away from following them in order to do good, having put constancy in their hearts. He would plant them again in the land, and bring good on them. And fields would once again be bought and sold in the land.

Looking ahead Jeremiah no doubt saw this in terms of one final once-for-all development on their being restored to the land, for that would be his hope, and he was not called on to proclaim what was beyond his ability to comprehend. But as with all prophecy it has to be taken piece by piece and applied to what has happened and what will happen. God’s panorama is very large and very lengthy, and He has plenty of time. Certainly the people would begin to return to the land within fifty years, and gradually that trickle would become a flood, repopulating Palestine ready for the coming of Christ. Over that time He would once again be their God, and they would be His people. And a good number of them would have restored faith and restored hearts, and would enjoy a certain level of security. But it would not then have the completeness described here, for what is described here could only be fulfilled in eternity, when the hearts of God’s people are set towards good everlastingly, and their security also is eternal. No experience on earth could accomplish this (not even a so-called Millennium).

Nor could YHWH’s everlasting covenant be given in this fashion to sinful men living on earth, under whatever circumstances. It requires hearts which have been made perfect, ‘the spirits of righteous men made perfect’ (Heb 12:23). And this will only be found in the heavenly kingdom and the new Heaven and the new earth.

Thus the promise is very much a down to earth one of the present, while at the same time having an eternal perspective. It combines near and far. Many of God’s people did return from many countries preparing for the first coming of the Messiah. And many would be transformed. And an even greater transformations would take place once the Messiah had come and He had drenched His people with the Holy Spirit. They would indeed have a new heart and a new spirit. And the perfection described here would be incipient within them, in preparation for their eternal future. But the final fulfilment has undoubtedly to await that eternal future. And no fictitious Millennium (unknown to Jesus, Paul and Peter) is required.

Jer 32:36

“And now therefore thus says YHWH, the God of Israel, concerning this city, of which you say, ‘It is given into the hand of the king of Babylon by the sword, and by the famine, and by the pestilence’,”

We have here YHWH’s response to Jeremiah’s puzzled condition. Jeremiah had indeed prophesied that Jerusalem would be given into the hand of the King of Babylon accompanied by sword, famine and pestilence, the three accompaniments of war, for which see Jer 32:24. But what he must not overlook was what was to follow.

Jer 32:37

“Behold, I will gather them out of all the countries, where I have driven them in my anger, and in my wrath, and in great indignation, and I will bring them again to this place, and I will cause them to dwell safely,”

For it was YHWH’s intention to gather His people from all the countries where He had driven them ‘in His anger, and wrath and great indignation’ (a threefold combination bringing out the greatness of His fury). And He would bring them back to this place and cause them to dwell in safety.

While we are later only given glimpses of the beginning of this return (in Haggai, Zechariah, Ezra, Nehemiah, etc), there is really no reason to doubt that the Palestine of Jesus’ time did contain peoples who had returned from many countries, and who then dwelt there in comparative safety. And given the constant contact that had been maintained with other exiles, and the deep faith of many in exile, it was inevitable. We do not have to look to a future return of a moribund Israel for the fulfilment of this promise.

Jer 32:38

“And they will be my people, and I will be their God,”

Again there can be no doubt that re-established Israel did see themselves as YHWH’s people, and YHWH as their God. Nor can we doubt that God saw it in the same way, for He sent His Son among them seeking ‘the lost sheep of the house of Israel’ (Mat 10:6). But there was also undoubtedly a deeper fulfilment in the formation of the early church of true believers after Christ’s resurrection (2Co 6:16). But in all cases there would be false among the true. Thus its final complete fulfilment awaits the time when all half-heartedness will be done away and His people are finally His for ever (Rev 21:3).

Jer 32:39

“And I will give them one heart and one way, that they may fear me for ever, for the good of them, and of their children after them,”

Here we find a repetition of the promise of the new covenant (Jer 31:31-34). It is a guarantee that once such a change of heart has taken place it can never be reversed. They will fear Him for ever. ‘For He Who has begun a good work in them will confirm it until the Day of Jesus Christ’ (Php 1:6). ‘He will confirm them to the end, for He is faithful Who promised’ (1Co 1:8-9). It represents a ‘fear of the Lord’ which is permanent and cannot be taken away (although a spurious and temporary fear of the Lord is possible). Such a fear of the Lord must have been present in His true people from earliest times. We need not doubt that Adam came to it. And it was central to the Christian Gospel, so that Jesus could say, ‘They will never perish and none will pluck them from My hand’ (Joh 10:28). And in a good number of cases it would be passed on to their children, but only when they also truly believed.

Jer 32:40

“And I will make an everlasting covenant with them, that I will not turn away from following them, to do them good; and I will put my fear in their hearts, that they may not depart from me.”

A few moments’ thought will bring home the fact that this everlasting covenant could not be given to any ordinary nation. For no ordinary nation could ever be composed of people of whom not one would ever turn from Him. It was certainly not true of Israel after the return from exile, for in the end many of them rejected our Lord Jesus Christ, although that nation certainly contained some of whom it was true, those of whom the world was not worthy (Heb 11:38). Nor is it true of so-called Israel today. Indeed the only nation like this described in Scripture is the new nation created by Jesus (Mat 21:43) composed of all who truly believe in Him. They are the ones whom He has promised to keep and maintain for ever (Joh 6:37; Joh 6:39; Joh 10:27-28; 1Co 1:8-9; Php 1:6; Heb 10:14; 1Pe 1:3-5; Jud 1:24). For His salvation is for those for whom He ‘works in them to will and do of His good pleasure’ (Php 2:13), and for whom He is their Saviour.

But even in this new nation there are undoubtedly those who do ‘depart from Him’ for a time. It is only in eternity that we will discover complete steadfastness by all. Thus there are a number of partial fulfilments, but only one final complete fulfilment.

And this reference of it to eternity ties in with the fact that it is an everlasting covenant. No manipulating of the Hebrew can make this mean any other than ‘everlasting’, for that is the point of the promise. It will be unfailing for ever. And that requires an eternal kingdom.

Jer 32:41

“Yes, I will rejoice over them to do them good, and I will plant them in this land assuredly with my whole heart and with my whole soul.”

This is certainly not true of modern so-called Israel. He can hardly be said to have planted them in the land with His whole heart and His whole soul, and they are undoubtedly demonstrating attitudes which are not of God. They are there still largely in unbelief, and they have already planted themselves there. (Jeremiah always speaks of a return following repentance, and modern so-called Israel has not repented, otherwise they would have come to believe in Jesus Christ). It thus mainly has in mind the restoration after the exile. YHWH did rejoice over them to do them good, as He assures both Haggai and Zechariah, and He did plant them in the land with His whole heart and His whole soul. But again in the end it applies finally to the new Heaven and the new earth where Abraham will receive the promises made to him for ever, in the better country, that is the heavenly (Heb 11:10-14).

Jer 32:42

“For thus says YHWH, In the same way as I have brought all this great evil on this people, so will I bring on them all the good that I have promised them.”

The certainty of the future is underlined. The initial fulfilment was undoubtedly after the Exile. Having brought evil on them He did in the future bring good on them. But it was necessarily limited. Thus the final fulfilment awaited the establishment of the new nation of Mat 21:43, and even then only as finalised in eternity. Thus Jeremiah was prophesying beyond what he could possibly comprehend. What he did know was that YHWH was promising the very best for all who were His own.

Jer 32:43

“And fields will be bought in this land, of which you say, ‘It is desolate, without man or beast. It is given into the hand of the Chaldeans’.”

The buying of fields did, of course, become common after the Exile, even though at this time it must have seemed unlikely that it would ever do so. The fields would no longer be desolate.

Jer 32:44

“Men will buy fields for money, and subscribe the deeds, and seal them, and call witnesses, in the land of Benjamin, and in the places about Jerusalem, and in the cities of Judah, and in the cities of the hill-country, and in the cities of the lowland, and in the cities of the South, for I will cause their captivity to return, the word of YHWH.”

YHWH wanted to root His promises in a genuine hope to which the people of Jeremiah’s time could look forward. And thus He promised that just as Jeremiah had bought land at Anathoth, so would men in the future buy fields in the land for silver, and would like Jeremiah subscribe to deeds and seal them. The land thus had a future, and this future would not be restricted but would be true over the whole land. The mention of the ‘land of Benjamin’ stresses that such purchases will take place in the very part of the land where Jeremiah had made his purchase. Interestingly there is overall no specific mention of the northern kingdom, but we must remember that Jeremiah was making his promises very much to the nation of his time, and that nation did not possess the northern kingdom. The ‘cities of the South’ were of course the cities in the Negeb. The hill country and the lowlands covered the remainder of Judah, the cities of Judah being added in for good measure. The mention of Jerusalem is an assurance that one day it will be restored, as it was by Nehemiah. And all this would be because, on the certain and sure word of YHWH, their captivity would be returned. The exiles would come home.

‘For I will cause their captivity to return, the word of YHWH.’ Note that this is a uniting thematic phrase connecting together chapters 32 and 33. See Jer 33:7; Jer 33:11; Jer 33:26.

Fuente: Commentary Series on the Bible by Peter Pett

Jer 32:36. And now therefore But now notwithstanding.

Fuente: Commentary on the Holy Bible by Thomas Coke

Reader! I beseech you to ponder well the precious things which are contained in the bosom of this scripture; and read them over again and again. Were there ever promises more gracious, even in the midst of the most flagrant impiety? Can there be any form of words equal in point of tenderness, to show the Lord’s love to his people? He makes use of human affections, and expresseth himself by human feelings, in saying, that he will do what he will do, in love and mercy, with his whole heart, and with his whole soul. And who but Jesus is this? Are not these words peculiarly his? Oh! dearest Lord, what affection must there have been in thy heart toward thy people, who thus so many years before thou didst openly tabernacle in substance of our flesh, even then to condescend to speak to thy redeemed under the expression of human passions.

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

Jer 32:36 And now therefore thus saith the LORD, the God of Israel, concerning this city, 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;

Ver. 36. And now therefore. ] Or, Yet now notwithstanding, when God thus cometh in with his non-obstante what may not he do?

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

NASB (UPDATED) TEXT: Jer 32:36-44

36Now therefore thus says the Lord God of Israel concerning this city of which you say, ‘It is given into the hand of the king of Babylon by sword, by famine and by pestilence.’ 37Behold, I will gather them out of all the lands to which I have driven them in My anger, in My wrath and in great indignation; and I will bring them back to this place and make them dwell in safety. 38They shall be My people, and I will be their God; 39and I will give them one heart and one way, that they may fear Me always, for their own good and for the good of their children after them. 40I will make an everlasting covenant with them that I will not turn away from them, to do them good; and I will put the fear of Me in their hearts so that they will not turn away from Me. 41I will rejoice over them to do them good and will faithfully plant them in this land with all My heart and with all My soul. 42For thus says the Lord, ‘Just as I brought all this great disaster on this people, so I am going to bring on them all the good that I am promising them. 43Fields will be bought in this land of which you say, It is a desolation, without man or beast; it is given into the hand of the Chaldeans. 44Men will buy fields for money, sign and seal deeds, and call in witnesses in the land of Benjamin, in the environs of Jerusalem, in the cities of Judah, in the cities of the hill country, in the cities of the lowland and in the cities of the Negev; for I will restore their fortunes,’ declares the Lord.

Jer 32:36-44 As so often occurs in the prophets, a judgment oracle is followed by a promise oracle. The judgment was horrible and deserved, but the restoration is glorious and sure (i.e., Psa 103:8-14).

Jer 32:37 YHWH’s mercy (Jer 32:37 c) does not dull His reaction to sin, disobedience, and rebellion.

1. in My anger

2. in My wrath

3. in great indignation

Sin can be forgiven (i.e., Manasseh on his deathbed, cf. 2Ch 33:12-13; 2Ch 33:15-16), but the consequences continue through time.

Jer 32:38 They shall be My people, and I will be their God This is covenant language (cf. Jer 30:22; Jer 31:1). This has always been YHWH’s desire. This will be the culmination of the new covenant.

Jer 32:39 and I will give them one heart and one way There is a tension between humans making a new heart, Eze 18:31, and God giving a new heart, Eze 36:26; Jer 31:33. This paradoxical relationship is normative throughout the Bible (i.e., covenant). God always takes the initiative but humans must respond in faith, repentance, obedience, and perseverance. However, the Fall of Genesis 3 made it impossible for humans, even the faith seed of Abraham, to fulfill God’s covenant desires. Therefore, the need of a new heart, new mind, new spirit!

Notice what the visible outcome of a new heart is.

1. respect (fear) of YHWH always

2. the abundance/prosperity/peace of those who know Him (cf. Jer 32:41 a, as a witness to the nations)

3. stable, happy societies, generation after generation

This was always the desire of God for humanity. We were created for fellowship with Him (cf. Jer 31:34; Gen 1:26-27; Gen 3:8).

If there is no visible change, there is no new heart (cf. Mat 7:15-27 and the NT books of James and 1 John)! God wants a people to reflect His character to a lost and needy world. Conversion demands transformation (cf. Matthew 13). Eternal life has observable characteristics! See Special Topic at Jer 18:8.

Jer 32:40 and I will make an everlasting covenant with them The new term found here is the term everlasting (cf. Isa 55:3; Isa 61:8; Eze 16:60; Eze 37:26). The Hebrew here is rather ambiguous (see Special Topic: Forever [‘olam] ). We know from further history that the returning exiles do not faithfully fulfill the covenant either. There has always been a conditional element built into the covenant. God has always been willing to make the covenant permanent but mankind continues to rebel.

Jer 32:41 We see again an anthropomorphic phrase used for the intensity of God’s love for Israel (cf. Hos 11:8-9; Jer 8:18 to Jer 9:16).

The last part of this verse has three phrases which describe YHWH’s commitment to His gracious acts toward a restored/repentant Judah.

1. faithfully – BDB 54, see Special Topic: Believe, Trust, Faith, and Faithfulness in the OT

2. with all My heart – used only here in the OT, see Special Topic: THE HEART

3. with all My soul – this is another surprising use of a term which is used of humans (Gen 2:7) and animals (Gen 1:24; Gen 2:19) – nephesh (BDB 659, KB 711, see note at Gen 35:18 )

YHWH is accommodating Himself to physical human language to make His point to Jeremiah.

Jer 32:42 God is the source of all things (i.e., one causality in the universe). If there is only one God (see Special Topic: Monotheism ), then basically He either allows or uses both good and evil. This is the affirmation of the OT. The OT recognized no secondary causes!

Jer 32:44 The promises of restoration are multi-fulfillment oracles. These promises were meant to be a reality to the post-exilic Judean community and, in one sense, they were. However, the eternal covenant was broken again as the interbiblical and Roman periods clearly demonstrate. For me these promises to national Israel must be re-evaluated in light of the life and teaching of Jesus. If the NT is revelation, then it must be noted that the national promises have been universalized, which was always YHWH’s intent (see Special Topic: YHWH’s Eternal Redemptive Plan and Special Topic: Why are OT Covenant Promises so Different from NT Covenant Promises? ). Please look at these Special Topics; they show my biases and meta-narrative orientation.

Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley

the LORD, the God of Israel. See note on Jer 11:3.

Fuente: Companion Bible Notes, Appendices and Graphics

Jer 32:36-44

And now therefore thus saith Jehovah, the God of Israel, concerning this city, whereof ye say, It is given into the hand of the king of Babylon by the sword, and by the famine, and by the pestilence: Behold, I will gather them out of all the countries, whither I have driven them in mine anger, and in my wrath, and in great indignation; and I will bring them again unto this place, and I will cause them to dwell safely: and they shall be my people, and I will be their God: and I will give them one heart and one way, that they may fear me for ever, for the good of them, and of their children after them: and I will make an everlasting covenant with them, that I will not turn away from following them, to do them good; and I will put my fear in their hearts, that they may not depart from me. Yea, I will rejoice over them to do them good, and I will plant them in this land assuredly with my whole heart and with my whole soul. For thus saith Jehovah: Like as I have brought all this great evil upon this people, so will I bring upon them all the good that I have promised them. And fields shall be bought in this land, whereof ye say, It is desolate, without man or beast; it is given into the hand of the Chaldeans. Men shall buy fields for money, and subscribe the deeds, and seal them, and call witnesses, in the land of Benjamin, and in the places about Jerusalem, and in the cities of Judah, and in the cities of the hill-country, and in the cities of the lowland, and in the cities of the South: for I will cause their captivity to return, saith Jehovah.

These are glorious promises; but, alas, it appears that Israel never did learn the secret of Jer 18:7-10, in which the prophet revealed that all of God’s promises, whether of evil, or of good, were subject, absolutely, to the condition of whether or not Israel would truly turn to the Lord and worship him. Most of the wonderful things God promised here never occurred at all.

As outlined in the Book of Micah, the priesthood promptly corrupted the worship in the second temple, provoking even the cancellation of the covenant of Levi; and God even cursed their blessings and expressed the desire that the temple would be closed (See Mal 2:1-9).

Furthermore, as time went on, in those long centuries before Christ was born, the whole Jewish nation fell into apostasy again, resulting in their judicial hardening, along with the hardened nations of the Gentiles; and, according to Paul, the Jews became as reprobate as the Gentiles themselves. The name of God was blasphemed among the Gentiles because of the shameful conduct of the Jews (Rom 2:24). Their temple with its operators, the three false shepherds of Zec 11:8, namely the Pharisees, the Sadducees, and the Herodians was denominated as a “den of thieves and robbers” by the Christ himself; and the grand climax of Jewish wickedness came when they rejected the Messiah himself and manipulated his crucifixion by suborned testimony, political intimidation, and mob violence.

Therefore, history has recorded no fulfillment whatever of the prosperity of the post-exilic captives from Babylon. They deserved no prosperity, and they received none.

It is a shame that some commentators simply cannot get it out of their minds that God’s promises to Israel were in some mysterious manner irrevocable and eternal. One may only wonder if they ever read Jer 18:7-10, Note this from Feinberg. He identified the new covenant as a renewal of the old covenant, writing that, “The covenant bond between God and his people will be renewed, and they will walk in righteousness … The covenant will never again be broken; the promise of restoration (Jer 32:41) is just as certain as the prediction of punishments.”

Of course, that is what should have happened; but it didn’t!

God’s punishment of Israel for the rejection of Christ was executed within a generation after the event. The nation was brutally destroyed by Vespasian and Titus in A.D. 70; 1,100,000 people were executed, and Josephus even gives the names of the towns and villages supplying the totals for that incredible destruction; thirty thousand young men were crucified upon crosses adorning the walls of Jerusalem; their temple was destroyed never to be rebuilt, the whole Mosaic system of daily sacrifices, along with the institution of the priesthood and the high priest disappeared forever.

But what about that “covenant” mentioned in Jer 32:40? As Cheyne said, “It is the New Covenant of Jeremiah 31 .” Payne Smith, Albert Barnes, and many others concur in this identification of the covenant here as “The New Covenant of Jeremiah 31 .” In truth, the very fact of its being called an “everlasting covenant,” along with the declaration that it shall never be broken, either on the part of God or on the part of his people, identifies it as the New Covenant; because that first covenant was indeed violated, not by God, but by his people. The notion that Racial Israel would never break the covenant (the old one) again is foreign to everything in the entire Bible. The prophecy here (in Jer 32:40) that God’s people will not again break his covenant has been fulfilled by the continuity of the Christian faith upon earth; and, “In these two conditions, that neither God nor his people shall break the New Covenant, lies the certainty of the eternal duration of that covenant.”

Then, what about those people on earth who do indeed violate the teachings of Christ? Nevertheless, the covenant is not broken as long as there are faithful souls in the world who cling to the truth of God and obey it. This prophecy here assures the continuity of that condition. The great improvement of this arrangement over the old covenant is at once evident. This means that there will be faithful Christians on earth till the end of time. Christ’s question in Luk 18:8 does not deny this, but may indicate the scarcity of them at the time of the Second Coming.

3. Gods plan for the future (Jer 32:36-41)

Therefore in Jer 32:36 corresponds to therefore in Jer 32:28 and introduces the second deduction from the proposition that nothing is too hard for God (Jer 32:26). As destruction which was thought to be utterly impossible was about to take place, so restoration which appeared to be equally impossible would take place in the future. Moses, the great forerunner and archetype of the classical prophets in Israel, had held out to the nation centuries before both the threat of captivity and the potentiality of restoration (Deu 30:1-5). According to Moses repentance was a prerequisite for restoration (Deu 30:3). In the present passage the emphasis is upon the changed spiritual conditions which will characterize the remnant after and presumably before the restoration.

a) A new relationship will exist between God and His people: They shall be My people and I will be their God (Jer 32:38).

c) God will enter into a new covenant with His people (Jer 32:40). Of this covenant Jeremiah has previously spoken (Jer 31:31 ff.); but here he adds the emphasis that the covenant will be an everlasting covenant. God will never desist from showering blessings upon them; the people shall never turn aside from God. By His marvelous deeds and by the workings of His Holy Spirit God will continue to generate in the hearts of His people that fear, that loving, trusting awe that is essential if those people are to remain faithful to the terms of the covenant. Thus there will be under the new covenant an uninterrupted be stowal of gracious benefits on the part of God and a faithfulness to the Lord on the part of the people.

d) God will evidence His new joy by gladly doing good for His people (Jer 32:41 a). Rebellious Israel had been such a burden to His heart, such a source of grief and anger. But once the nation has been reconciled to Him; God will rejoice over the faith, devotion and loyalty of Israel.

e) The people will enjoy new security in the land (Jer 32:41 b). They shall be planted securely in their land by the Lord. The Hebrew reads literally, I shall plant them in this land in truth. Some commentators see this as a reference to the faithfulness of the Promiser rather than a reference to the stability of possession. While God is reluctant to execute His wrath against the godless, He rejoices to bless the godly. Thus He will enter enthusiastically into the work of planting the new Israel securely in the land.

4. The assurance of Gods plan (Jer 32:42-44)

Up to this point two deductions have been made from The basic proposition that with God nothing is too hard. The argument takes a new direction in Jer 32:42. Here God argues that the same degree of certainty which attends the threats of divine judgment also attends the promises of divine favor. The thought is the same as that in Jer 31:28.

In view of the certainty of Gods promises of restoration the action of Jeremiah in purchasing the field in Anathoth was altogether fitting and proper. Normal business transactions would indeed again take place in the land (Jer 32:43-44). The enumeration of the several regions of the kingdom is, according to Keil, rhetorical individualization for strengthening the thought.” This same rhetorical device is used in Jer 17:26. God would reverse the fortunes of His people. He would bring them out of the shame and degradation of captivity and lead them home. This was the oracle of God!

Jeremiah Buys a Field – Jer 32:1-44

Open It

1. When have you had the opportunity to deliver a well-deserved “I told you so”?

2. What do you think would happen to the crime rate if people believed the world would end tomorrow? Why?

Explore It

3. How long had the kings of Judah and Babylon been reigning when Jeremiah received this word from God? (Jer 32:1)

4. Where was Jeremiah, and who had put him there? (Jer 32:2-3)

5. What were the specifics of Jeremiahs prophecies about the outcome of the siege? (Jer 32:3-5)

6. What happened to Jeremiah while he was in the courtyard, just as God had told him? (Jer 32:6-8)

7. What course of action did Jeremiah take? Why? (Jer 32:8-12)

8. What did God say after Jeremiah hid the deed to his newly purchased property in a clay jar? (Jer 32:13-15)

9. What truths did Jeremiah proclaim about Gods nature? (Jer 32:17)

10. How did Jeremiah summarize Gods role and Israels role in their relationship throughout history? (Jer 32:18-23)

11. Why was Jeremiah left to marvel over what he had just done? (Jer 32:24-25)

12. What was Gods reply to Jeremiahs doubts? (Jer 32:26-27)

13. What had the people of Judah and Jerusalem done to deserve the punishment that was about to befall them? (Jer 32:28-35)

14. What glimpse into the immediate future was Jeremiah giving the people as God instructed? (Jer 32:36)

15. What glimpse into the more distant future did God give to Jeremiah? (Jer 32:37-44)

Get It

16. How did Jeremiahs seemingly irrational actions concerning a piece of property serve to illustrate what God was revealing?

17. What different reactions are we likely to get when we communicate Gods ways to our world?

18. What should we do when obedience to Gods clear directives seems confusing, illogical, or even contradictory?

19. How does the unbelieving world view our hope in the triumph of Jesus Christ over sin and death?

20. What might have happened if Jeremiah had been so caught up in appearances that he was afraid to look inconsistent to the people around him?

21. What element in this story illustrates the maxim that actions speak louder than words?

22. What kinds of purchases would you be likely and unlikely to make if you knew the world would end tomorrow?

Apply It

23. In what area of your life could it be helpful to ponder the truth that nothing is too hard for God?

24. What steps can you take to evaluate how your concern for appearances is affecting your obedience to God?

Questions On Jeremiah Chapter Thirty-Two

By Brent Kercheville

1 What is the failure of Zedekiah (Jer 32:1-5)? What lessons do we learn?

2 Why does Jeremiah buy a field (Jer 31:6-15)? What is Gods message?

3 What characteristics of God are proclaimed in Jeremiahs prayer (Jer 32:16-25)? List them and explain what we learn about God.

4 What is Gods message (Jer 32:26-29)? What do we learn about God?

5 What shocking thing does God say about his people (Jer 32:31)? What do we learn about ourselves and about God?

6 What will God do and what will be the heart of the people (Jer 32:36-41)?

7 What is Gods message of hope (Jer 32:42-44)?

TRANSFORMATION:

How does this relationship change your relationship with God?

What did you learn about him?

What will you do differently in your life?

Fuente: Old and New Testaments Restoration Commentary

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 32:28

Reciprocal: Jer 8:3 – in all Jer 31:40 – the whole Jer 32:43 – General Jer 33:10 – which ye Jer 34:17 – to the sword

Fuente: The Treasury of Scripture Knowledge

Jer 32:36. Ye say refers to Jeremiahs complaint that Jerusalem was about to fall into the hands of the king of Babylon. The Lord does not deny it but is going to authorize the prophet to make another prediction of the return from the captivity.

Fuente: Combined Bible Commentary

Jer 32:36-39. Now therefore, &c. In this and the following verses God returns an answer to the prophets expostulation, Jer 32:25. Or the words may be thus translated, But now, notwithstanding, [all this,] thus saith the Lord; concerning this city, whereof ye say, It shall be delivered into the hand, &c. Many of the Jews now began to see that the Chaldeans would certainly take the city, and they became as much dispirited as before they were full of courage. By the sword and by the famine, &c. The famine and pestilence, as well as the sword, seemed to fight for the king of Babylon, by the great havoc they made of the besieged, which rendered the taking of the city so much easier. Behold I will gather them out of all countries, &c. See notes on Jer 23:3; Jer 23:8; Jer 29:14. I will bring them again, &c., and cause them to dwell safely Though the city shall be taken, and the people shall go into captivity, yet they shall not be utterly lost, for I will gather them again, and they shall dwell here in quietness and safety as formerly. It is justly observed, however, by St. Jerome, in his notes on the place, that this promise, taken in its full extent, was not made good to those that returned from captivity, because they were frequently infested with wars, as well by the kings of Syria and Egypt, as by the rest of their neighbours, as appears from the history of the Maccabees; and were finally subdued and destroyed by the Romans. And they shall be my people, &c. See note on Jer 24:7; Jer 30:22. And I will give them one heart and one way When the ten tribes set up a distinct kingdom from that of Judah, they stood divided, not only in their civil interests, but also in respect to their religious worship. These distinctions, God here says, he would entirely abolish, so that Israel and Judah should be united, and become one nation and one church, living under the same civil government, and using the same forms of divine worship, equally acknowledging and serving the one living and true God. That they may fear me for ever That they may worship and obey me in truth, as a people that have a real reverence for and fear of offending me; for the good of them and of their children Which will be for the great advantage and happiness of them and their posterity as long as they shall continue so to do. This promise, in its full sense, will not be accomplished till the general conversion of Judah and Israel to Christianity, and their restoration and reunion in the latter days. See notes on Jer 3:18; Jer 30:3.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

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 of Babylon by the sword, and by the famine, and by the pestilence;

(s) Read Jer 30:16 .

Fuente: Geneva Bible Notes

Nevertheless the Lord promised to bring His people back into the land from which He was about to drive them. He would make them dwell securely in the same city He was about to hand over to their enemy-rebuilt.

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

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