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Commentary Index | Return to PrayerRequest.comKeil and Delitzsch Commentary - Jeremiah 32:38 - 32:38
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Jer 32:38, Jer 32:39 are to be understood like Jer 31:33. They must in very deed become the people of the Lord, for God gives them one heart and one way of life, to fear Him always, i.e., through His Spirit He renews and sanctifies them (Jer 31:33; Jer 24:7; Jer 11:19). "One heart and one way" that they may all with one mind and in one way fear me, no longer wander through many wicked ways (Jer 26:3; Isa 53:6). יִרְאָה is an infinitive, as often in Deut., e.g., Jer 4:10, from which the whole sentence has been derived, and Jer 6:24, to which the expression לְטֹוב לָהֶם points. The everlasting covenant which the Lord wishes to conclude with them, i.e., the covenant-relationship which He desires to grant them, is, in fact, the new covenant, Jer 31:33. Here, however, only the eternal duration of it is made prominent, in order to comfort the pious in the midst of their present sufferings. Consequently, only the idea of the עֹולָם is mainly set forth: "that I shall not turn away from them, to do them good - no more withdraw from them my gracious benefits;" but the uninterrupted bestowal of these implies also faithfulness to the Lord on the part of the people. The Lord desires to establish His redeemed people in this condition by putting His fear in their heart, namely, through His Spirit; see Jer 31:33-34. וְשַׂשְׂתִּי, "And I shall rejoice over them, by doing them good," as was formerly the case (Deu 28:63), and is again to be, in time to come. בֶּאֱמֶת, in truth, properly, "in faithfulness." This expression is strengthened by the addition, "with my whole heart and my whole soul." - So much for the promise of restoration and renewal of the covenant people. This promise is confirmed, Jer 32:42-44, by the assurance that the accomplishment of deliverance shall follow as certainly as the decree of the calamity has done; the change is similar to that in Jer 31:38. Finally, Jer 32:43, Jer 32:44, there is the application made of this to the purchase of the field which the prophet had been commanded to fulfil; and the signification of this purchase is thus far determined, that after the restoration of Judah to their own land, fields shall once more be bought in full legal form: with this, the discourse returns to its starting-point, and finishes. The article is used generically in הַשָׂדֶה; hence, on the repetition of the thought, Jer 32:44, the plural שָׂדֹות is employed instead. The enumeration of the several regions of the kingdom, as in Jer 17:26, is a rhetorical individualization for strengthening the thought. The land of Benjamin is here made prominent in relation to the field purchased by Jeremiah at Anathoth in the land of Benjamin. The final sentence 'כִּי אָשִׁיב also serves for further proof. The Hiphil in this expression does not mean the same as the usual אָשׁוּב: "I turn the captivity," i.e., I change the adversity into prosperity. הֵשִׁיב expresses restitutio in statum incolumitatis seu integritatis more plainly than שׁוּב - not merely the change of misfortune or misery; but it properly means, to lead back or restore the captivity, i.e., to remove the condition of adversity by restoration of previous prosperity. The expression is analogous to קֹומֵם or בָּנָה חֲרָבֹות, to build or raise ruins, Isa 44:26; Isa 58:12; Isa 61:4, and קֹומֵם שְׁמֵמֹות, to raise up desolate places, Isa 61:4, which does not mean to restore ruins or desolate places, but to build them up into inhabitable places (cf. Isa 61:4), to remove ruins or desolations by the building and restoration of cities.