SALVATION AND DIVINE FAVOR PROMISED 

1.  Judgment Foretold (Jeremiah 32:1-5) 

     A. Jerusalem Under Attack (Jeremiah 32:1-3) 

     B. King Zedekiah Under Threat of Exile (Jeremiah 32:4-5) 

2.  Prophetic and Symbolic Action (Jeremiah 32:6-12) 

     A. A Worthless Piece of Land (Jeremiah 32:6-8) 

     B. A Purchase for Future Generations (Jeremiah 32:9-12) 

3.  Salvation and Divine Favor Assured (Jeremiah 32:36-44) 

     A. God Will Bring His People Home (Jeremiah 32:36-37) 

     B. God Promises Israel a New Heart (Jeremiah 32:38-41) 

Central Truth:  God restores lives that have been broken by sin. 

Focus:  Acknowledge and affirm God’s promise to save and restore. 

Evangelism Emphasis:  God will restore the penitent to a loving relationship with Him. 

Text:  “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 dwell safely” (Jeremiah 32:37). 

INTRODUCTION 

In John Wesley’s journals, he often reported that the preaching of the Gospel had the dual effects of wounding and healing. Wesley believed the Word of God cuts into the hearers’ conscience, bringing conviction and a feeling of being wounded. However, when the hearers receive the Word and turn to the Lord, they are healed by the saving power of the Word. 

Wesley’s view of preaching reminds us of the terminology God used when He called Jeremiah to be a prophet. The Lord told Jeremiah he must “root out,” but he must also “plant.” He must “pull down,” but he must also “build” (Jer. 1:10). Thus, the ministry of Jeremiah (and other prophets as well) had both a negative and a positive aspect. Prophecy will confront those who are unfaithful but comfort those who are repentant. This truth has been stated in proverbial fashion: “The prophets afflict the comfortable and comfort the afflicted.” Similarly, as we read the Bible, we must accept both its criticism of us and its encouragement. 

Our first two lessons on Jeremiah focused mainly on the prophet’s ministry of pulling up and tearing down—his confrontation of Judah’s unfaithfulness and his threat of punishment. In this lesson, however, we will examine Jeremiah’s ministry of planting and of building up. Bible scholars have described chapters 30-33 as the “book of comfort.” These chapters offer hope to those who would be taken into the Babylonian Exile. To the people of Judah, this exile would seem like the end; but from God’s perspective, it was a period of correction for His disobedient people. To use a contemporary figure of speech, God set them in the corner for a “timeout.” Today’s lesson explains that after Israel’s timeout, God would restore His people and give them a bright future. 

1. JUDGMENT FORETOLD 

A. Jerusalem Under Attack (Jeremiah 32:1-3) 

 2 For then the king of Babylon’s army besieged Jerusalem: and Jeremiah the prophet was shut up in the court of the prison, which was in the king of Judah’s house. 3 For Zedekiah king of Judah had shut him up, saying, Wherefore dost thou prophesy, and say, Thus saith the Lord, Behold, I will give this city into the hand of the king of Babylon, and he shall take it. 

 This passage is introduced as “The word that came to Jeremiah from the Lord” (v. 1). In this context, the term word means “message”; and the emphasis is on the divine source of the message. Jeremiah is the preacher, but the message is from the Lord. This prophetic message came to Jeremiah in the “tenth year of Zedekiah,” which was 588 BC. 

For twenty-nine years, Jeremiah warned Judah repeatedly that their unfaithfulness would bring God’s judgment in the form of a Babylonian invasion (e.g. Jer. 20:4-5), but they had not believed his warnings. However, Jeremiah was finally vindicated, as his prediction of the Babylonian invasion came to pass when Nebuchadnezzar besieged Jerusalem in the days of Judah’s King Jehoiachin (2 Kings 24:10; 597 BC). Nebuchadnezzar captured Jehoiachin and carried him away to Babylon as a prisoner, along with other leaders and priests (including the young priest Ezekiel, whom we will study next week). Nebuchadnezzar installed Zedekiah as king over Judah (Jer. 37:1), with the understanding that Zedekiah would be cooperative and would pay tribute money to Babylon (2 Chron. 36:13). 

Nine years later, at the urging of the people of Judah and with the support of Egyptian rulers, Zedekiah was emboldened to rebel against Nebuchadnezzar (Jer. 52:3; see also 2 Kings 24:20). Therefore, Nebuchadnezzar returned with his army to Jerusalem and besieged it a second time (Jer. 21:2-10). Here, in chapter 32, the Babylonian army is still surrounding the city of Jerusalem, continuing the siege that began in chapter 21. 

Disregarding the preaching of Jeremiah, King Zedekiah and the people of Judah believed incorrectly that they could escape the grip of the Babylonian king. They probably remembered an earlier time when the Assyrian army had laid siege against Jerusalem in the days of King Hezekiah. Hezekiah prayed earnestly, and the Lord delivered Jerusalem (2 Kings 19:1-37). In Jeremiah’s day, therefore, the people’s confidence rested in the hope that God would fight for them again; but they were gravely mistaken. Instead, God declared He would fight “against” them (Jer. 21:5). 

Jeremiah’s preaching offended King Zedekiah; therefore, the king confined the prophet in the “court of the prison” (32:2), not allowing him to preach in public and incite the people. This prison was in the king’s palace, where the king could keep an eye on Jeremiah and consult with him from time to time. The conditions were restrictive for Jeremiah but not crude and painful. His later confinement in a cistern was more severe (38:6-13). 

Zedekiah did not understand why Jeremiah continued to predict Jerusalem would be given into the hand of the king of Babylon. Zedekiah believed Jeremiah was just being disagreeable and was unwilling to support the king’s policies. The king, the priests, other prophets, and the people all agreed rebellion against Babylon was their best course of action (26:7-10). Everyone except Jeremiah believed resistance was the most patriotic option. However, Jeremiah repeated his previous message, insisting if Jerusalem rebelled against Babylonian authority, they would be defeated and the people would be taken captive. 

• How do the messages of spiritual leaders sometimes conflict with the plans of political leaders today? 

B. King Zedekiah Under Threat of Exile (Jeremiah 32:4-5) 

 4 And Zedekiah king of Judah shall not escape out of the hand of the Chaldeans, but shall surely be delivered into the hand of the king of Babylon, and shall speak with him mouth to mouth, and his eyes shall behold his eyes; 5 And he shall lead Zedekiah to Babylon, and there shall he be until I visit him, saith the Lord: though ye fight with the Chaldeans, ye shall not prosper. 

Jeremiah predicts Babylonian captivity is a certainty and that it is God’s punishment for King Zedekiah and the people of Judah. Zedekiah, who had been placed on the throne by Nebuchadnezzar ten years earlier, would be taken captive and would see the king of Babylon face-to-face. 

 Anticipating the possible outcomes of the Babylonian attack, Zedekiah was likely planning his response to each possibility. One of his options would have been an escape plan in which he would leave the city of Jerusalem to avoid being captured by the Babylonians. Jeremiah warns him, however, that any attempt to escape will be futile. He states further that Zedekiah will be taken to Babylon and will remain there until he receives a “visit” from God (v. 5). In this context, visit means to “call to account”; that is, to “punish.” Jeremiah uses this term earlier in the book also (6:15; 9:9). Therefore, Jeremiah is saying Zedekiah will be taken to Babylon, where he will remain until God’s punishment of him is completed. 

We learn later in the Book of Jeremiah that Zedekiah and his sons were captured near Jericho as they tried to escape. As Jeremiah had predicted, Zedekiah appeared before King Nebuchadnezzar, who ordered the execution of his sons in front of him. Then, his eyes were put out; and he was taken in chains to Babylon, where he eventually died (52:8-11). 

Zedekiah learned too late that disobedience to God’s Word is always a dangerous (even deadly) course of action. God said, “If you fight against the Babylonians, you will never succeed” (32:5 NLT). Jeremiah had offered Zedekiah and the people of Judah a way of escape, but they had refused to take advantage of it. The Lord had promised if the Jewish people accepted the rule of Babylon as a temporary disciplinary measure, they could “remain still in their own land”; and they could “live” (27:11-12). Jeremiah pleaded with them, saying, “Serve the king of Babylon, and live! Wherefore should this city be laid waste?” (v. 17). This reflects God’s message for us today. We can disregard God’s Word and die, or we can choose to submit to God’s discipline and live (see Heb. 12:5-13). 

Cooperation or Chastisement? 

God cannot build character without our cooperation. If we resist Him, then He chastens us into submission. But, if we submit to Him, then He can accomplish His work. He is not satisfied with a halfway job. God wants a perfect work; He wants a finished product that is mature and complete.—Warren Wiersbe 

2. PROPHETIC AND SYMBOLIC ACTION 

A. A Worthless Piece of Land (Jeremiah 32:6-8) 

 6 And Jeremiah said, The word of the Lord came unto me, saying, 7 Behold, Hanameel the son of Shallum thine uncle shall come unto thee saying, Buy thee my field that is in Anathoth: for the right of redemption is thine to buy it. 8 So Hanameel mine uncle’s son came to me in the court of the prison according to the word of the Lord, and said unto me, Buy my field, I pray thee, that is in Anathoth, which is in the country of Benjamin: for the right of inheritance is thine, and the redemption is thine; buy it for thyself. Then I knew that this was the word of the Lord. 

Zedekiah asked Jeremiah, “Why do you keep prophesying doom for me and for Jerusalem?” (see v. 3). An answer to the question would be expected, but Jeremiah did not respond. Instead, the Lord responded by ignoring Zedekiah’s question and giving Jeremiah a new prophetic message, which was a message of hope. 

 The Lord told Jeremiah that Hanameel (“son of Shallum,” v. 7), Jeremiah’s cousin, would come and ask him to purchase his field in Anathoth. Hanameel, a name mentioned only in this passage, means “God is gracious.” His name is a foreshadowing of the positive message God is about to give to Jeremiah. It is possible that Jeremiah’s uncle Shallum was the husband of Huldah the prophetess, who advised King Josiah (2 Kings 22:14-20). Fourteen people in the Old Testament have the more common name Shallum, meaning “retribution,” which reminds us of the judgment coming upon Judah and Jerusalem as retribution for their unfaithfulness. 

Hanameel’s request is based on the Old Testament laws of the kinsman-redeemer. For some reason (perhaps he had suffered from illness or a bad harvest), Hanameel needed to sell his field. He offered to sell it to Jeremiah so it might remain in the family. According to the laws of redemption, the nearest kinsman had the right to purchase any property. Apparently, Jeremiah was the nearest relative. 

In light of Jeremiah’s prophecies that the people of Judah would be taken into the Babylonian Exile, the property in Anathoth appeared to be essentially worthless. Purchasing property on the eve of this exile would be like buying a beach house that stands in the path of a hurricane. Therefore, Jeremiah’s purchase of the field seems to be a foolhardy and senseless act. However, the significance of the transaction, unknown at this point in the story, will be revealed later. 

Hanameel arrived at the prison, just as the Lord had foretold; and he asked Jeremiah to purchase the field in question (Jer. 32:8). Hanameel’s actions confirmed to Jeremiah that the Lord had spoken to him. The question is how Hanameel was able to enter Jerusalem and meet with Jeremiah, given the fact that the city was under siege by the Babylonian army. The answer is found later in the Book of Jeremiah, where we learn about a short period of time when the siege was lifted. The Egyptians, as an ally of Judah, marched toward Jerusalem; and Nebuchadnezzar withdrew temporarily to engage in battle with the Egyptian army (37:5). After Nebuchadnezzar had defeated Egypt, he returned to Jerusalem with his army and resumed the siege. 

• How can we know when a prophetic message is “the word of the Lord” (v. 8)? 

B. A Purchase for Future Generations (Jeremiah 32:9-12) 

 9 And I bought the field of Hanameel my uncle's son, that was in Anathoth, and weighed him the money, even seventeen shekels of silver. 

As noted earlier, Jeremiah enjoyed a certain degree of freedom in the “court of the prison” (v. 12). He was free enough to meet with his cousin Hanameel in the palace and to complete the process of purchasing the field. Jeremiah weighed out “seventeen shekels of silver” (v. 9), which would be approximately seven ounces. The value of a shekel varied greatly from one era to another, but we might estimate the modern equivalent of seventeen shekels to be about $5,000. The Scripture does not specify the size of the field nor its relative value. 

Jeremiah “subscribed the evidence” (v. 10), meaning he signed the deed. Then he sealed the deed, which would have been written on a scroll; and he presented it to witnesses, who would have signed the outside of the scroll. He gave the deed to his scribe and friend Baruch as witnesses watched. Jeremiah states one part of the deed was “sealed,” and another part was “open” (v. 11). There may have been two scrolls, or there may have been only one scroll that was partly sealed and partly open. Either way, the point is that the deed was written twice. An open copy could be read by everyone, and a sealed copy was kept for certification in case anyone contested the deed. 

Fearless Faith 

This is a sane, wholesome, practical, working faith: first, that it is a man’s business to do the will of God; second, that God takes on Himself the special care of that man; and third, that therefore that man ought never to be afraid of anything.—George MacDonald 

3. SALVATION AND DIVINE FAVOR ASSURED 

A. God Will Bring His People Home (Jeremiah 32:36-37) 

 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; 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; and I will bring them again unto this place, and I will cause them to dwell safely. 

Jeremiah’s purchase of the field was a prophetic and symbolic action. Its meaning is explained in verse 15: “For thus saith the Lord of hosts, the God of Israel; Houses and fields and vineyards shall be possessed again in this land.” The Lord promised a day would come when the Jewish people would be restored to their land, and they would reclaim their family properties. Jeremiah’s field, which would soon be abandoned, was kept in store for a future generation. The deed was placed in a clay pot for protection against elements (v. 14). Seventy years later, Jeremiah’s descendants would return to Anathoth, recover the deed, and possess the field again. 

The prophet’s symbolic act was a witness to God’s promise of restoration. The Exile would not be the end for Judah. The same city that was “delivered into the hand of the king of Babylon” (v. 36) would be gathered again “out of all countries” where God had sent them (v. 37). The Exile was a result of God’s “anger, fury, and great wrath” (v. 37 NET); but His “anger is but for a moment” (Ps. 30:5 NKJV). His anger is a temporary reaction to the unfaithfulness of His people, but “His mercy endures forever” (Ps. 118:1 NKJV). Because of His mercy, the Lord desires that Israel will “dwell safely” (Jer. 32:37). 

Jeremiah’s purchase of the land was also a testimony of his faith in God. The prophet never wavered in his belief that judgment was near at hand; but he also never wavered in his faith that a remnant would return from the Exile after seventy years (25:11-12; 29:10). 

• How are God’s emotions expressed in those verses?  

B. God Promises Israel a New Heart (Jeremiah 32:38-41) 

 38 And they shall be my people, and I will be their God: 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: 40 And I will make an everlasting covenant with them, that I will not turn away from them, to do them good; but I will put my fear in their hearts, that they shall not depart from me. 41 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. 

The goal of God’s dealings with Judah is that they would be His people and He would be “their God” (v. 38)—a goal that stretches back to Genesis 17:8 and Leviticus 26:12. After the Exile, the Jews would turn to the Lord and claim Him as their God. Their relationship with God, however, would not rest on human willpower; for God would give them “one heart, and one way” (Jer. 32:39). That is, the Jewish people would be united in their commitment to God. They and their children would fear God. 

Once again, the Lord affirms His desire to give them a new and “everlasting covenant” (v. 40; see the previous lesson on Jer. 31). The Lord promises He will always “do them good” (32:40) and they will reciprocate the relationship by fearing God and by never departing from Him. We normally do not think of God as rejoicing; but in verse 41 He declares He will “rejoice over” His people. 

Thematically, this passage reaches back to the call narrative of Jeremiah, when the Lord commissioned the prophet both to pluck up and to plant, to tear down and to build. Jeremiah’s message of judgment was his ministry of plucking up and tearing down, but his message of restoration demonstrates his ministry of planting and building. The Lord promises to “plant” the people of Judah in the land again after the Exile (v. 41). This restoration is neither a side note nor an afterthought with God—He will plant them with His “whole heart” and “whole soul.” The heart represents God’s decision (the will), and the soul represents His desire (the emotions). 

Second Chance 

We should be thankful that God gives second chances. Without a second chance, Jonah would never have fulfilled his calling to preach in Nineveh. Without a second chance, Peter would never have become an apostle. After walking with Jesus, learning from Jesus, and even confessing that Jesus is the Christ, Peter denied Him three times. Peter’s failure, though disappointing and tragic, was not the end of the story. God’s mercy and grace prevailed because Jesus offered Peter a second chance. 

C. God Will Restore Israel to Prosperity (Jeremiah 32:42-44) 

For the sake of emphasis, the Lord repeats His promise. He wants Judah to know His Word is sure; therefore, He restates the contrast again. As surely as He “brought all this great evil” upon them, He would bring about “all the good” He has “promised” (v. 42). The word evil does not mean God’s actions are morally wrong. The Hebrew word refers to anything that brings pain or hardship. A better translation is “disaster” or “calamity,” as we find in other Bible versions (see NKJV, NIV, NASB). 

 While the Israelites are in the Babylonian Exile, the land of Israel will become “desolate” (v. 43); but when they return, they will again purchase fields and sign deeds before witnesses (v. 44). A time of prosperity will follow, which will extend beyond Jerusalem to all the cities of Judah, to the mountains beyond, to the valley, and to the cities further south. God will cause their “captivity to return” (v. 44). The word return means to be reversed—the Exile will be reversed. 

• How would God bring about both disaster and blessing, and why? 

NEW WINE FOR NEW WINESKINS 

God’s promise of restoration for Israel was fulfilled in part by their return to the land after seventy years of exile in Babylon. As Jeremiah predicted, the people purchased fields, built houses, and enjoyed a new era of faithfulness and blessing. However, the complete fulfillment of God’s Word, especially as it relates to the new covenant, would only be fulfilled later, at the coming of Jesus Christ. 

When Jesus came, He proclaimed the “new wine” of the Kingdom required “new wineskins” (Matt. 9:17 NKJV). The new wineskin is the Church, and the new wine is the Holy Spirit. The Church lives under the new covenant, but the message of Jeremiah continues to be relevant. Jeremiah calls us to faithfulness. He demands that we forsake all idols and serve the Lord only. Jeremiah reminds us that God will tear down our falsehoods and judge our unrighteous ways, as 1 Peter 4:17 reiterates: “Judgment must begin at the house of God.” As we submit to God’s discipline, we will also enjoy His promise: “I will dwell in them, and walk in them; and I will be their God, and they shall be my people” (2 Cor. 6:16). 

Daily Devotions 

M. The Offspring Promised (Genesis 22:15-18) 

T. Everlasting Kingdom Promised (2 Samuel 7:8-17) 

W. Payment for Salvation Promised (Isaiah 53:4-12) 

T. The Promised Offspring (Galatians 3:15-22) 

F. The Eternal King (Hebrews 1:5-13) 

S. Payment Made for Salvation (1 Peter 1:18-21) 

Adopted from the Evangelical Sunday School Lesson Commentary 2021-2022.