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Jeremiah 32

The word that came to Jeremiah from the LORD in the tenth year of Zedekiah king of Judah, which was the eighteenth year of Nebuchadnezzar.

At that time the army of the king of Babylon was besieging Jerusalem, and Jeremiah the prophet was shut up in the court of the guard that was in the palace of the king of Judah.

For Zedekiah king of Judah had imprisoned him, saying, “Why do you prophesy and say, ‘Thus says the LORD: Behold, I am giving this city into the hand of the king of Babylon, and he shall capture it;

Zedekiah king of Judah shall not escape out of the hand of the Chaldeans, but shall surely be given into the hand of the king of Babylon, and shall speak with him face to face and see him eye to eye.

And he shall take Zedekiah to Babylon, and there he shall remain until I visit him, declares the LORD. Though you fight against the Chaldeans, you shall not succeed’?”

Jeremiah said, “The word of the LORD came to me:

Behold, Hanamel the son of Shallum your uncle will come to you and say, ‘Buy my field that is at Anathoth, for the right of redemption by purchase is yours.’

Then Hanamel my cousin came to me in the court of the guard, in accordance with the word of the LORD, and said to me, ‘Buy my field that is at Anathoth in the land of Benjamin, for the right of possession and redemption is yours; buy it for yourself.’ Then I knew that this was the word of the LORD.

“And I bought the field at Anathoth from Hanamel my cousin, and weighed out the money to him, seventeen shekels of silver.

I signed the deed, sealed it, got witnesses, and weighed the money on scales.

Then I took the sealed deed of purchase, containing the terms and conditions and the open copy.

And I gave the deed of purchase to Baruch the son of Neriah son of Mahseiah, in the presence of Hanamel my cousin, in the presence of the witnesses who signed the deed of purchase, and in the presence of all the Judeans who were sitting in the court of the guard.

I charged Baruch in their presence, saying,

‘Thus says the LORD of hosts, the God of Israel: Take these deeds, both this sealed deed of purchase and this open deed, and put them in an earthenware vessel, that they may last for a long time.

For thus says the LORD of hosts, the God of Israel: Houses and fields and vineyards shall again be bought in this land.’

“After I had given the deed of purchase to Baruch the son of Neriah, I prayed to the LORD, saying:

‘Ah, Lord GOD! It is you who have made the heavens and the earth by your great power and by your outstretched arm! Nothing is too hard for you.

You show steadfast love to thousands, but you repay the guilt of fathers to their children after them, O great and mighty God, whose name is the LORD of hosts,

great in counsel and mighty in deed, whose eyes are open to all the ways of the children of man, rewarding each one according to his ways and according to the fruit of his deeds.

You have shown signs and wonders in the land of Egypt, and to this day in Israel and among all mankind, and have made a name for yourself, as at this day.

You brought your people Israel out of the land of Egypt with signs and wonders, with a strong hand and outstretched arm, and with great terror.

And you gave them this land, which you swore to their fathers to give them, a land flowing with milk and honey.

And they entered and took possession of it. But they did not obey your voice or walk in your law. They did nothing of all you commanded them to do. Therefore you have made all this disaster come upon them.

Behold, the siege mounds have come up to the city to take it, and because of sword and famine and pestilence the city is given into the hands of the Chaldeans who are fighting against it. What you spoke has come to pass, and behold, you see it.

Yet you, O Lord GOD, have said to me, “Buy the field for money and get witnesses”—though the city is given into the hands of the Chaldeans.’”

The word of the LORD came to Jeremiah:

“Behold, I am the LORD, the God of all flesh. Is anything too hard for me?

Therefore, thus says the LORD: Behold, I am giving this city into the hands of the Chaldeans and into the hand of Nebuchadnezzar king of Babylon, and he shall capture it.

The Chaldeans who are fighting against this city shall come and set this city on fire and burn it, with the houses on whose roofs offerings have been made to Baal and drink offerings have been poured out to other gods, to provoke me to anger.

For the children of Israel and the children of Judah have done nothing but evil in my sight from their youth. The children of Israel have done nothing but provoke me to anger by the work of their hands, declares the LORD.

This city has aroused my anger and wrath, from the day it was built to this day, so that I will remove it from my sight

because of all the evil of the children of Israel and the children of Judah that they did to provoke me to anger—their kings and their officials, their priests and their prophets, the men of Judah and the inhabitants of Jerusalem.

They have turned to me their back and not their face. And though I have taught them persistently, they have not listened to receive instruction.

They set up their abominations in the house that is called by my name, to defile it.

They built the high places of Baal in the Valley of the Son of Hinnom, to offer up their sons and daughters to Molech, though I did not command them, nor did it enter into my mind, that they should do this abomination, to cause Judah to sin.

“Now therefore thus says the LORD, the 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’:

Behold, I will gather them from all the countries to which I drove them in my anger and my wrath and in great indignation. I will bring them back to this place, and I will make them dwell in safety.

And they shall be my people, and I will be their God.

I will give them one heart and one way, that they may fear me forever, for their own good and the good of their children after them.

I will make with them an everlasting covenant, that I will not turn away from doing good to them. And I will put the fear of me in their hearts, that they may not turn from me.

I will rejoice in doing them good, and I will plant them in this land in faithfulness, with all my heart and all my soul.

“For thus says the LORD: Just as I have brought all this great disaster upon this people, so I will bring upon them all the good that I promise them.

Fields shall be bought in this land of which you are saying, ‘It is a desolation, without man or beast; it is given into the hand of the Chaldeans.’

Fields shall be bought for money, and deeds shall be signed and sealed and witnessed, in the land of Benjamin, in the places about Jerusalem, and in the cities of Judah, in the cities of the hill country, in the cities of the Shephelah, and in the cities of the Negeb; for I will restore their fortunes, declares the LORD.”

Scripture quotations marked “ESV” are from the ESV® Bible (The Holy Bible, English Standard Version®), © 2001 by Crossway. Used by permission. All rights reserved.

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Jeremiah 32

Jeremiah purchases a field in Anathoth despite imminent Babylonian siege and Jerusalem's fall, a sign-act communicating hope that after judgment and exile, the land will again be worth purchasing and restoring as YHWH brings the people back to plant vineyards and settle the land, establishing that territorial restoration is integral to covenantal renewal. The prophet's prayer acknowledging YHWH's great power in creation and history, recalling the exodus deliverance and YHWH's covenant with Abraham to give the land to his descendants, provides the theological foundation for hope in restoration: the God who performed the first exodus can perform a second exodus restoring exiles to the land. YHWH's response promises that houses, fields, and vineyards will again be possessed in the land, that the scattered people will be gathered, and that YHWH will rejoice in doing them good with all the divine heart, establishing that covenantal restoration is not grudging but reflects YHWH's genuine desire for the people's renewal. The chapter's interweaving of prophetic sign-act with extended prayer demonstrates how Jeremiah's personal hope for restoration (investing in future land ownership despite judgment) becomes emblematic of corporate hope that judgment is not final and that YHWH's covenant commitment survives exile and death.

Jeremiah 32:1

The superscription dates the prophecy to 'the tenth year of Zedekiah king of Judah,' corresponding to 587 BCE when the Babylonian siege was underway. Theologically, this timing demonstrates that the promise of restoration comes in the midst of military collapse.

Jeremiah 32:2

The note that 'the king's soldiers had shut him up in the court of the guard' places Jeremiah under arrest during the siege. His confinement symbolizes both his isolation and his powerlessness before the unfolding disaster. Imprisonment paradoxically positions Jeremiah to receive a prophecy of restoration.

Jeremiah 32:3

King Zedekiah had imprisoned Jeremiah 'because he said, Why do you prophesy.' The king's refusal to acknowledge God's word precipitated imprisonment. This demonstrates the tragic resistance of leadership to divine truth.

Jeremiah 32:4

The prophecy that Zedekiah 'shall not escape out of the hand of the Chaldeans' proved historically accurate. Theologically, this assertion of certain judgment demonstrates that prophecy declares the inevitable.

Jeremiah 32:5

The prophecy that Zedekiah 'shall be taken to Babylon, and there he shall remain until I visit him' juxtaposes judgment (captivity) with the promise of future visitation. Judgment is not the final word; restoration is promised even to those who refused to hear.

Jeremiah 32:6

Jeremiah's statement 'The word of the LORD came to me' introduces a crucial symbolic action—God commands the prophet to purchase a field. The timing during the siege makes the command absurd from a human perspective. This demonstrates faith as a demonstration against reality.

Jeremiah 32:7

The command specifies 'Hanamel the son of Shallum your uncle will come to you' with precise detail. The specificity demonstrates divine foreknowledge and the certainty of the coming transaction.

Jeremiah 32:8

The arrival of Hanamel 'exactly as the LORD had said' confirms the prophecy's accuracy. The kinship obligation (redemption law) provides the legal mechanism for the transaction.

Jeremiah 32:9

The specific financial transaction—'I weighed out for him the money, seventeen shekels of silver'—documents the purchase in precise, legal terms. This indicates that this is a genuine transaction, not mere symbolism.

Jeremiah 32:10

The description of 'writing out the deed, sealing it, getting witnesses' details legal procedures ensuring the transaction's validity. The careful documentation suggests that this purchase is meant to be a lasting, legally binding sign of restoration.

Jeremiah 32:11

The taking of 'the deed of purchase, the sealed copy' with witnesses establishes legal documentation for future reference. The dual copies provide redundancy, ensuring that the transaction remains valid.

Jeremiah 32:12

The handing of 'the deed of purchase to Baruch the son of Neriah' places the document with the prophet's trusted scribe. Baruch's role as witness and keeper of the deed suggests that he will carry this testimony to future generations.

Jeremiah 32:13

The statement 'In the presence of Hanamel my cousin, and the witnesses' emphasizes the publicness of the transaction. This is not a private, secret act but one performed before multiple witnesses.

Jeremiah 32:14

Jeremiah's command 'Take these deeds...and put them in an earthenware vessel' preserves the documents for posterity. The deeds are to be kept in a durable container, suggesting this sign of restoration is meant to endure.

Jeremiah 32:15

The reason: 'For thus says the LORD of hosts...Houses and fields and vineyards shall again be bought in this land' explicitly connects the personal transaction to the universal promise of restoration.

Jeremiah 32:16

The statement 'After I had given the deed of purchase to Baruch...I prayed to the LORD' shifts to Jeremiah's personal struggle. The prophet, having performed the symbolic action, now confronts the apparent contradiction between the sign and reality.

Jeremiah 32:17

Jeremiah's prayer begins 'Ah, LORD God! It is you who have made the heavens and the earth.' The invocation of God's power over creation establishes the foundation for trust in restoration.

Jeremiah 32:18

The affirmation that God 'shows steadfast love to thousands' balances mercy and judgment in God's character. Theologically, God's justice encompasses both merciful covenant love and appropriate judgment.

Jeremiah 32:19

The statement 'Great in counsel and mighty in deed, whose eyes are open to all the ways' affirms God's omniscience and just judgment. The divine vision encompasses all human action.

Jeremiah 32:20

The reference to God's 'signs and wonders in the land of Egypt' grounds the current prayer in Israel's historical experience of divine action. Past acts establish confidence in future action.

Jeremiah 32:21

The recollection that God 'brought your people Israel out of the land of Egypt with signs and wonders' recalls the definitive act of covenant establishment. This historical narrative becomes the foundation for faith in God's future restoration.

Jeremiah 32:22

The acknowledgment 'And you gave them this land, which you swore to their fathers' affirms God's fulfillment of the Abrahamic promise. The gift of the land was God's first restoration.

Jeremiah 32:23

Jeremiah's confession 'And they entered and took possession of it, but they did not obey your voice' acknowledges Israel's failure to maintain covenant fidelity. The people inherited the gift but rejected the giver.

Jeremiah 32:24

The observation 'Behold, the siege mounds have been cast up against the city' faces the immediate reality of judgment in progress. The prophet purchases land while the siege unfolds—an act of absurd faith.

Jeremiah 32:25

Jeremiah's question expresses the prophet's puzzlement. Why perform a sign of restoration while judgment is being executed? This question models faith's wrestling with contradiction.

Jeremiah 32:26

God's response 'I am the LORD, the God of all flesh. Is anything too hard for me?' reasserts divine omnipotence as the answer to Jeremiah's question.

Jeremiah 32:27

The declaration 'I will give this city into the hands of the Chaldeans' confirms the judgment that seems to contradict the restoration promise. Judgment and restoration are both affirmed as sequential moments.

Jeremiah 32:28

The promise specifies that judgment targets precisely those who committed idolatry. The precision of judgment suggests that it is morally intelligible.

Jeremiah 32:29

The statement that Israel 'has done only what is evil in my sight from their youth' summarizes the consistent pattern of rebellion that provoked judgment.

Jeremiah 32:30

The confession 'The sons of Israel and the sons of Judah have done nothing but evil in my sight from their youth' extends the indictment across both kingdoms and generations.

Jeremiah 32:31

The affirmation 'This city has aroused my anger and wrath, from the day it was built until now' singles out Jerusalem for special indictment.

Jeremiah 32:32

The reason given grounds Jerusalem's judgment in the city's role in perpetuating national sin. The leadership centered in Jerusalem fostered rather than corrected Israel's idolatry.

Jeremiah 32:33

The statement 'They have turned to me the back and not the face' expresses Israel's fundamental rejection of God's relationship using bodily orientation metaphor.

Jeremiah 32:34

The indictment 'And though I persistently sent all my servants the prophets to them, they would not listen' establishes that God made repeated efforts to call Israel to repentance.

Jeremiah 32:35

The description 'They built the high places of Baal...to offer up their sons and daughters to Molech' details the specific idolatry—child sacrifice, the ultimate abomination.

Jeremiah 32:36

The shift begins: 'Now therefore thus says the LORD, the God of Israel, concerning this city.' This restatement of judgment establishes the foundation for the promise that follows.

Jeremiah 32:37

God's promise 'Behold, I will gather them from all the countries to which I drove them' reverses the dispersion judgment, promising comprehensive restoration.

Jeremiah 32:38

The covenant formula 'And they shall be my people, and I will be their God' marks the culmination of restoration—the fundamental relationship is restored.

Jeremiah 32:39

The promise 'I will give them one heart and one way, that they may fear me forever' indicates that restoration includes spiritual renewal.

Jeremiah 32:40

The promise 'And I will make an everlasting covenant with them' asserts that the renewed covenant will be inviolable.

Jeremiah 32:41

God's affirmation 'I will rejoice in doing them good' reveals that God takes delight in restoration. The divine 'rejoicing' suggests that restoration reflects God's own nature.

Jeremiah 32:42

The promise 'Just as I have brought all this great disaster upon this people, so I will bring upon them all the good' establishes a parallelism.

Jeremiah 32:43

The image 'Fields shall be bought in this land of which you say, It is desolate' pictures the future return to normal economic activity.

Jeremiah 32:44

The conclusion specifies that the entire land will experience restoration. The detailed list of geographical regions emphasizes the comprehensiveness of restoration.