Lange Commentary - Jeremiah 32:26

Lange Commentary - Jeremiah 32:26 - 32:44

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Lange Commentary - Jeremiah 32:26 - 32:44

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This Chapter Verse Commentaries:

3. Nothing is impossible to the Lord.

Jer_32:26-44

^{26, 27}Then came the word of the Lord unto Jeremiah, saying, Behold, I am the²⁸Lord, the God of all flesh: is there anything too hard for Me? Therefore thus saith the Lord: Behold, I will give this city into the hand of the Chaldeans, and ²⁹into the hand of Nebuchadrezzar, king of Babylon, and he shall take it: and the Chaldeans that fight against this city shall come and set fire on [to] this city, and burn it with the houses, upon whose roofs they have offered incense unto Baal and ³⁰poured out drink offerings into other gods, to provoke Me to anger. For the children of Israel and the children of Judah have only done evil before Me from their youth; for the children of Israel have only provoked Me to anger with the work ³¹of their hands, saith the Lord. For this city hath been to Me as a provocation of Mine anger [or for My anger] and of my fury from the day that they built it even ³²to this day; that I should remove it from before my face, because of all the evil of the children of Israel and the children of Judah, which they have done to provoke Me to anger, they, their kings, their princes, their priests, and their prophets, ³³and the men of Judah and the inhabitants of Jerusalem. And they have turned unto Me the back [neck] and not the face: though I taught them, rising up early ³⁴and teaching them, yet they have not hearkened to receive instruction. But they ³⁵set their abominations in the house, which is called by My name, to defile it. And they built the high places of Baal, which are in the valley of the son of Hinnom [or valley of Ben-Hinnom] to cause their sons and their daughters to pass through the fire unto Molech; which I commanded not, neither came it into My mind, that they should do this abomination, to cause Judah to sin.

³⁶And 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 ³⁷sword, and by the famine, and by the pestilence; 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; and I will bring them again unto this place, and I will cause them to ^{38, 39}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 forever, for the good ⁴⁰of them, and of their children after them: And I will make an everlasting covenant with them, that I will not turn away from [lit., behind] them, to do them good; ⁴¹but I will put my fear in their hearts, and they shall not depart from me. Yea, I will rejoice over them to do them good, and I will plant them in this land as⁴²suredly [or in truth] with my whole heart and with my whole soul. For thus saith the Lord: Like as I have brought all this great evil upon this people, so will ⁴³I 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 Isaiah 44 given into the hand of the Chaldeans. Men shall buy fields for money, and subscribe evidences [deeds] and seal them, and take witness in the land of Benjamin, and in the places about Jerusalem, and in the cities of Judah, and in the cities of the mountains, and in the cities of the valley, and in the cities of the South: for I will cause their captivity to return, saith the Lord.

EXEGETICAL AND CRITICAL

At the head of this discourse, the limpid but diffuse style of which is peculiar to the prophet’s later period, and is notably distinguished from that of the preceding discourse, we again find the thought, which the prophet has once before made the basis of a prayer (Jer_32:17): can anything be too wonderful for the Lord? (Jer_32:27). The answer is, No! Therefore Jerusalem shall indeed be destroyed by the Chaldeans (Jer_32:28-29), as a well deserved punishment for the manifold abominations, by which Judah and Israel had provoked the Lord from the first (Jer_32:30-35), but therefore also a re-assembling and bringing back of the people to their own country shall take place (Jer_32:36-37). Then will Israel be Jehovah’s people and Jehovah be Israel’s God (Jer_32:38); they will with unanimity serve the Lord to their own eternal welfare (Jer_32:39); the Lord will conclude an everlasting covenant with them, in consequence of which neither will He ever cease to do them good, nor will they ever again depart from the Lord (Jer_32:40); it will be a joy to the Lord to do them good, and with all His heart He promises them that from this time forward they shall be firmly planted and rooted in their land (Jer_32:41). With these two colors does the prophet paint the future of his nation, for (Jer_32:42) this is the very proof of His omnipotence, to which nothing is impossible, that as certainly as He has now brought destruction on Jerusalem, He will one day also perform His promise of blessing to the people (Jer_32:42). Then will fields again be bought in the country, which is now called a desert (Jer_32:43); yea, with all the usual formalities will purchases be made, deeds drawn, sealed and witnessed in all parts of the country (Jer_32:44). The passage thus seems to be closely connected with the historical basis of Jeremiah’s purchase of a field (Jer_32:7 sqq.), as well as to be a logical exposition of the main thought of Jer_32:27 b;—nothing is impossible to the Lord, therefore He destroys Jerusalem and restores it again. It is because He is almighty that He can do both.

Jer_32:26-29. Then came the word … provoke me to anger.—God of all flesh. The expression reminds us of Num_16:22; Num_27:16, where God is called the God of the spirits of all flesh.—Is there anything, etc. Comp. Jer_32:17.—Therefore. The blinded Israelites thought it impossible that the chosen place of the sanctuary could be destroyed (comp. rems. on Jer_7:4; Jer_21:13). They did not reflect that to the Lord nothing is impossible.—Set fire. Comp. Jer_17:27; Jer_21:10; Jer_21:14; Jer_34:22; Jer_37:8.—Offered incense, etc. Comp. Jer_7:9; Jer_19:4; Jer_19:13.

Jer_32:30-35. For the children … Judah to sin. These six verses express the reason of the punitive judgment announced in Jer_32:28-29. Verses 30, 31 give the general reason, Jer_32:32-35 the special. In Jer_32:30-31 we find three causal sentences beginning with for. In what relation do these stand to each other and to the preceding context? The first for might refer (1) to the acts of the Chaldeans, or (2) to Offered incense, etc., and poured out, etc., or (3) to to provoke me. It is not probable that it can refer to (2), for no one expects a reason in this connection for the Jews having offered incense to their idols, but for the Lord’s giving up the place of the sanctuary to destruction. (Comp. on therefore Jer_32:28). This for may then refer either to (1) or (3). Regarded according to the subject both amount to the same, for what produced the anger of the Lord also brought about the destruction. The ground of the one is also the ground of the other. Add to this that a special ground of the to provoke me is expressed in the sentence immediately preceding. We shall thus have to refer the first causal sentence, Jer_32:30, essentially to the prediction of destruction in Jer_32:28-29. This will accordingly have for its motive the objective fact of the habitual sinfulness of the Jews and Israelites, since done evil further strengthened by only expresses the habitual state. The second and third causal sentences set forth more the subjective element of the Divine anger; Jerusalem must be destroyed, for they have provoked Jehovah. It must not however be overlooked that the words have only provoked me to anger by the work of their hands look back to Jer_32:29 b. For (1) provoked is only a confirmation of to provoke; (2) the work of their hands is not their moral conduct in general (this would be only a tautological repetition of the first half-of the verse), but the idol images are to be understood by it in a concrete sense, to which according to Jer_32:29 b incense was burned. Comp. Jer_1:16; Deu_4:28; Deu_27:15. The prophet appears also to have had Deu_31:29 generally in view.—The third causal sentence forms a climax with the second. He no longer uses the expression to provoke but the cumulative and stronger expressions for My anger and for My fury. Jerusalem has filled the measure of the divine anger, hence the total destruction announced in Jer_32:28-29. The expression this city has been to Me, for My anger and for My fury (on which the passages Jer_52:3; 2Ki_24:3; 2Ki_24:20 seem to be founded) is unusual. The sense can only be that the city became an object of anger to Me. On Jer_32:33 comp. Jer_2:27; Jer_7:13; Jer_7:25; Jer_25:3-4. On Jer_32:34-35 comp. Jer_7:30-31; Jer_19:5.—In Jer_32:35 the sentence neither came it, etc., does not depend on which, but is to be regarded as a new and independent sentence. Both sentences however, from which to abomination, are parentheses, and to cause … to sin is connected with cause … to pass.

Jer_32:36-41. And now therefore … my whole soul. By and now Jeremiah designates the joyful present in contrast with the mournful past, which he described in the previous context. This is indeed not yet real but ideal, yet none the less certain; for this ideal present is based on the word of Divine promise. Therefore, as already remarked, corresponds to therefore in Jer_32:28, and now draws the second inference from the proposition that nothing is too wonderful for God. As from this followed the destruction which appeared impossible to the Jews, so also follows the apparently equally impossible restoration.— àì äòéø with respect to this city, comp. Jer_22:11; Jer_28:8-9; Jer_29:16; Jer_29:21.—By the sword. Comp. because of the sword, Jer_32:24.—Behold I will gather them refers to the idea of “inhabitants, citizens” contained implicitly in the city, to which in the widest sense all those enumerated in Jer_32:32 belong. On the subject-matter comp. Deu_30:3 sqq.; Jer_3:18-20; Jer_23:3; Jer_29:14; Jer_31:8; Jer_31:10.—Cause them to dwell safely. Comp. Hos_11:11; Eze_36:11; Eze_36:33.

Jer_32:38. And they shall be, etc. Comp. rems. on Jer 30:32.

Jer_32:39. And I will give, etc. The restoration and return must necessarily be at the same time spiritual (comp. Jer_31:18-20.) An essential element of this spiritual return is also the cessation of all enmity and discord among the members of the people, consequently the prevalence of a spirit of love and concord among them. Comp. Eze_11:19; Jer_24:7; Jer_31:34.—One way. An allusion to the division introduced by Jeroboam I. between Judah and Israel. Comp. Jer_10:2; Amo_8:14.—That they may fear me. In this the unity of the way is manifested that they fear the Lord with one mind. The sentence is taken verbatim from Deu_4:10.—For the good of them. A reminiscence from Deu_6:24 coll. Jer_10:13; Jer_30:9-10.

Jer_32:40. And I will make,etc. Comp. rems. on Jer_31:31-32; Jer_50:5. According to the stipulations of the covenant the Lord promises two things: (1) that He will no more turn away behind the people in respect of doing them good, i. e., that as a faithful shepherd to His people He will always follow them with His protective and blessed guardianship; (2) that He will also give the people themselves the power no longer to turn away from Him. We see that the Lord takes the præstanda entirely upon Himself. Hence also the construction ëøú áøéú ìְ , which does not occur elsewhere in Jeremiah.—That they shall not, etc. Comp. Deu_17:20, Jos_23:6.—Yea, I will rejoice, etc. Comp. Deu_28:63; Deu_30:9; Isa_62:5.—I will plant,etc. This ðèò is the opposite of ðúùׁ . Comp. Jer_1:10; Jer_18:7 sqq.; Jer_31:28.—In truth is explained in the following words. The first planting had been imperfect (comp. Jer_2:21) as much so as the first covenant, (Jer_31:32). Because this was only hypothetical (Jer_7:5-7) and because the Lord knew that the condition would not be kept, He could not be in it with His whole heart. Now He knows (for He has Himself promised, Jer_32:40 b), that the condition will be fulfilled; therefore He can designate the planting as done in truth (i. e., without the reservation that it is only for a short time), and also as one which He performs with a full and undivided heart. Comp. 2Sa_7:10.

Jer_32:42-44. For thus saith … Jehovah. From Jer_32:27 onwards a double inference is drawn from the general proposition that nothing is impossible to the Lord (Jer_32:28-35, and Jer_32:36-41). From Jer_32:42 onwards the argument is different. It is to demonstrate the certainty of the promise, Jer_32:36-41. This is done by pointing to the fulfilment of the minatory prophecy, which was indeed regarded as impossible by blinded Israel. As certainly as the Lord has brought great calamity on us, and so verified His word on the one hand, so certainly will He verify it on the other hand.—Like as I have brought, etc. Comp. Jer_31:28.

Jer_32:43. And fields, etc. Return to the historical point of departure. Comp. Jer_32:15.—In the land of Benjamin. Comp. Jer_17:26; Jer_33:13. Benjamin is mentioned not because Anathoth belonged to this tribe, but because the tribes of Benjamin and Judah constituted the Jewish kingdom. Benjamin as the smaller part of this kingdom is named only in general, while Judah as the main part is characterized according to its chief constituents, as they are also enumerated elsewhere. (Comp. besides loc. cit. Jos_10:40; Jude 1:40). [“The New Testament mentions the sale of lands in Judea in Apostolic times, when Jerusalem was about to be destroyed, and the church was to be planted in all the world (Act_4:34; Act_5:4).” Wordsworth.—S. R. A.]

Footnotes:

Jer_32:30.—On îִðְּòֻøֹúֵéäֶí (the fem. form here only). Comp. Jer_3:24-25; Jer_22:21.

Jer_32:31.—The òַì is less surprising (since this preposition is frequently interchanged with àֵì , [comp. rems. on Jer_10:1, Isa_29:11; Isa_29:14], and even ìְ [comp. òַìÎøָöåֹï Isa_60:7 with ìְøöåֹï Isa_56:7; Jer_6:20]) than the suffix in the following ìִé . Accordingly the construction, which takes òַì in the causal sense and makes ìֲäֲñִéøָäּ depend immediately on äָéְúָä , on account of the pregnant sense in which äָéְúָä must then be taken, and on account of the suffix in äֲñִéøָäּ is still more difficult. This latter word forms the transition to the special grounds of the judgments, of which Jer_32:32-35 treat. In Jer_32:32 first follows a specification of the subjects. comp. Jer_2:26; Jer_17:25. Then in Jer_32:33; Jer_32:35 a specification of the predicates.

Jer_32:35.—On the form äַäִèִé comp. Olsh., § 38, c.:192, f. Olshausen supposes a clerical error, which may certainly, as Graf thinks, have been occasioned by the following à . Comp. Jer_19:15.

Jer_32:39.—On the infinitive éøְàָä comp. Ewald § 238, a; Olsh. 245, d.

Jer_32:40.—The construction with ìְ as in Isa_55:3; Isa_61:8; Eze_34:25; Eze_37:26; Psa_89:4.— àùׁø here is evidently a conjunction = that. Comp. Naegelsb. Gr., § 109, 1 b.

Jer_32:43.— äùãä . The article is generic. Comp. rems. on Jer_32:9.

Jer_32:43.— îàéï . Comp. Jer_2:15; Jer_4:7; Jer_9:9-12; Naegelsb. Gr., § 106, 5.

Jer_32:44.— åëúåá . Comp. Naegelsb. Gr., § 92, 2, a.