Jeremias 32
Charles Spurgeon · Citado em PreceptAustin
Jeremias 32
Spurgeon reminds us that "Behold is a word of wonder; it is intended to excite admiration. Wherever you see it hung out in Scripture, it is like an ancient sign-board, signifying that there are rich wares within, or like the hands which solid readers have observed in the margin of the older Puritanic books, drawing attention to something particularly worthy of observation." I would add, behold is like a divine highlighter, a divine underlining of an especially striking or important text. It says in effect "Listen up, all ye who would be wise in the ways of Jehovah!" Behold is used 8 times in 7 verses of chapter 31 (Jer 32:3, 7, 17, 24, 27-28, 37) - It is interesting that about 10% of all the OT uses of "Behold" are found in Jeremiah. Jer 1:6, 9, 15, 18; 2:35; 3:5, 22; 4:13, 23ff; 5:14f; 6:10, 19, 21f; 7:8, 11, 20, 32; 8:8f, 15, 17, 19; 9:7, 15, 25; 10:18, 22; 11:11, 22; 12:14; 13:13; 14:18f; 16:9, 12, 14, 16, 21; 18:6, 11; 19:3, 6, 15; 20:4; 21:4, 8, 13; 23:2, 5, 7, 15, 19, 30-32, 39; 24:1; 25:9, 29, 32; 26:14; 27:16; 28:16; 29:17, 21, 32; 30:3, 10, 18, 23; 31:8, 27, 31, 38; 32:3, 7, 17, 24, 27-28, 37; 33:6, 14; 34:2, 17, 22; 35:17; 36:12; 37:7; 38:5, 22; 39:16; 40:4, 10; 42:4; 43:10; 44:2, 11, 26f, 30; 45:4f; 46:25; 47:2; 48:12, 40; 49:2, 5, 12, 15, 19, 22, 35; 50:9, 12, 18, 31, 41, 44; 51:1, 25, 36, 47, 52. I am about to give this city into the hand of the king of Babylon - Jehovah affirms that this indeed will happen in Jer 32:28-29. In fact not only did Jehovah predict judgment but He participated in it declaring in Jer 21:5 "I Myself shall war against you with an outstretched hand and a mighty arm, even in anger and wrath and great indignation," choosing as His "servant" King Nebuchadnezzar (Jer 25:9, Jer 27:6). I am about to give - Notice Who is in control! Nebuchadnezzar thought he was, but clearly he could not even take a breath unless enabled by the Sovereign God of the universe (cf Da 5:23+). "The king’s heart is like channels of water in the hand of the LORD; He (Jehovah) turns it wherever He wishes." (Pr 21:1) THOUGHT- If this is true (and it is) what obstacle is too overwhelming in your life? Obstacles are opportunities to trust in God's faithfulness and grow in Christ-like character. (James 1:2-4+) Remember that the same sovereign, omnipotent God of the Universe Who sees your circumstances and cares for you with infinite love, promises that "No temptation (test = peirasmos) has overtaken you but such as is common to man; and God is faithful (YOU CAN TRUST HIM! = Memorize Lam 3:22-23), Who will not allow you to be tempted (tested = peirazo) beyond what you are able (dunamai), but with the temptation (test) will provide the (the specific) way of escape (so keep your eyes open for "the way" so you do not miss it!) also, that you may be able to endure it." (1Cor 10:13+) He will take it - This prophecy was consummated in the final Siege of Jerusalem in 587/586BC. Notice here we see an important Biblical principle in the juxtaposition of God's Sovereignty ("I...give") and man's responsibility ("he will take"). THOUGHT - In fact this great truth is the "secret" of a "victorious" Christian life as explained by the juxtaposition of our responsibility (Php 2:12+) to continually work out our salvation and the twin truth of God's sovereign provision both to give us the desire and the power (Php 2:13NLT+) to continually work out our salvation! Nebuchadnezzar was given power to take Jerusalem but he became arrogant and was therefore held accountable (Jer 50:28-29, 51:11, 24, 56). Jeremiah 32:4 and Zedekiah king of Judah will not escape out of the hand of the Chaldeans, but he will surely be given into the hand of the king of Babylon, and he will speak with him face to face and see him eye to eye; KJV 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; NET King Zedekiah of Judah will not escape from the Babylonians. He will certainly be handed over to the king of Babylon. He must answer personally to the king of Babylon and confront him face to face. ESV 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. NIV Zedekiah king of Judah will not escape out of the hands of the Babylonians but will certainly be handed over to the king of Babylon, and will speak with him face to face and see him with his own eyes. NLT King Zedekiah will be captured by the Babylonians and taken to meet the king of Babylon face to face. Jer 37:17 38:18,23 39:4-7 52:8-11 2Ki 25:4-7 Eze 12:12,13 Eze 17:13-21 21:25,26 WARNING PROPHECY TO KING ZEDEKIAH Zedekiah king of Judah will not escape out of the hand of the Chaldeans - No wonder Zedekiah did not want to hear Jeremiah's prophecy. He was a bearer of bad news, but it was true news! This prophecy implies Zedekiah would refuse to surrender and attempt to escape from the hand of Nebuchadnezzar but it would be to no avail. See Jeremiah 52:8-11 below for fulfillment of this prophecy. The Chaldeans - "The Chaldeans were a group of people in the country south of Babylon from which Nebuchadnezzar came. The Chaldean dynasty his father established became the name by which the Babylonians are regularly referred to in the book of Jeremiah. Jeremiah’s contemporary Ezekiel uses both terms." (NET Note) (See also Chaldeans - American Tract Society Bible Dictionary; Chaldea; Chaldeans - International Standard Bible Encyclopedia) He will speak with him face to face and see him eye to eye - Hebrew is more literally "“his [Zedekiah’s] mouth will speak with his [Nebuchadnezzar’s] mouth and his eyes will see his eyes." Jeremiah 52:8-11 - But the army of the Chaldeans pursued the king and overtook Zedekiah in the plains of Jericho, and all his army was scattered from him. 9 Then they captured the king and brought him up to the king of Babylon at Riblah in the land of Hamath; and he passed sentence on him. 10 And the king of Babylon (Nebuchadnezzar) slaughtered the sons of Zedekiah before his eyes, and he also slaughtered all the princes of Judah in Riblah. 11 Then he blinded the eyes of Zedekiah; and the king of Babylon bound him with bronze fetters and brought him to Babylon, and put him in prison until the day of his death. NET Note on the fall of Jerusalem in 587/586 BC - On the ninth day of the fourth month in the middle of July (Josephus) after a year and a half's siege (from the tenth month of the ninth year to the fourth month of the eleventh year of Zedekiah) about midnight a breach was made in the wall The Babylonian princes took their seats in state in the middle gate, between the upper and the lower city. Zedekiah fled in the opposite direction, namely, southwards, with muffled face to escape recognition, and like one digging through a wall to escape (Ezekiel 12:12-note; Ezekiel 12:6-note), between the two walls on the E. and W. sides of the Tyropoeon Valley, by a street issuing at the gate above the royal gardens and the fountain of Siloam. Zedekiah was overtaken in the plains of Jericho. He was taken for judgment to Riblah at the upper end of Lebanon; there Nebuchadnezzar first killed his sons before his eyes, then caused the eyes of Zedekiah to be "dug out" (Jeremiah 39:1-18; Jeremiah 52:4-11). Thus were fulfilled the seemingly inconsistent prophecies, "his eyes shall behold his eyes," Jeremiah 32:4 , and Ezekiel 12:13-note "he shall not see Babylon, though he shall die there." Zedekiah was put "in prison," literally, "the house of visitations" or "punishments," where there was penal work enforced on the prisoners, as grinding, from whence Septuagint reads "in the house of the mill." So Samson "did grind" (Judges 16:21-note). He probably died before Evil (Amel)-Marduk, successor of Nebuchadnezzar who treated kindly Jehoiachin in the 37th year of his captivity, 26 years after the fall of Jerusalem; for no mention is made of him (Jeremiah 52:31). Jeremiah 32:5 and he will take Zedekiah to Babylon, and he will be there until I visit him," declares the LORD. "If you fight against the Chaldeans, you will not succeed"' KJV 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. NET Zedekiah will be carried off to Babylon and will remain there until I have fully dealt with him. I, the LORD, affirm it! Even if you continue to fight against the Babylonians, you cannot win.'" ESV nd 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'?" NIV He will take Zedekiah to Babylon, where he will remain until I deal with him, declares the LORD. If you fight against the Babylonians, you will not succeed.'" NLT He will take Zedekiah to Babylon, and I will deal with him there,' says the LORD. 'If you fight against the Babylonians, you will never succeed.'" Until: Jer 27:22 34:4,5 If you fight against : Jer 2:37 21:4,5 33:5 37:10 Nu 14:41 2Ch 13:12 24:20 Pr 21:30 Eze 17:9,10,15 and he will take Zedekiah to Babylon, and he will be there until I visit him," declares the LORD - Visit (06485)(paqad) in Jeremiah has several different meanings either most often in negative sense conveying the idea of punish (Jer 5:29, 6:6, 15, 9:9, 25, 11:22, 21:14, 23:34, 25:12, 27:8, 29:32, 30:20, 44:13, 29, 46:25, 49:8, 50:18, 31, 51:44, 47, 52). Paqad is used with the sense of to visit (always a visit from Jehovah) which was sometimes in a positive sense as in Jer 27:22 (restoration) and Jer 29:10 (fulfill word to end the 70 year exile). However, in the context of Jeremiah 32:5 Jehovah's "visit" to Zedekiah is used a negative sense for it refers to his imprisonment and ultimate death (Jer 52:11). The wages of sin are death! If Zedekiah had only listened to Jeremiah's words! There will be many in hell saying "If only I had listened to my Christian friend!" But then it will be "too little, too late" and will be a tragic regret that echoes throughout eternity! Woe! Paqad is used 45x in Jeremiah (out of a total of 268 OT uses) - Jer 1:10; 3:16; 5:9, 29; 6:6, 15; 9:9, 25; 11:22; 13:21; 14:10; 15:3, 15; 21:14; 23:2, 4, 34; 25:12; 27:8, 22; 29:10, 32; 30:20; 32:5; 36:20, 31; 37:21; 40:5, 7, 11; 41:2, 10, 18; 44:13, 29; 46:25; 49:8, 19; 50:18, 31, 44; 51:27, 44, 47, 52 If you fight against the Chaldeans, you will not succeed (cp related prophecy in Jer 21:4-5, cp Jer 37:10) - To whom do these prophetic words of Jeremiah apply? Both pronouns ("you") are in the plural which supports that this is not a prophecy solely given to King Zedekiah but is a more general prophecy given to all of Jerusalem and Judah. "Jeremiah had counseled that they surrender (cf. Jer 27:12; 21:8–10) because they could not succeed against the Babylonian army even under the most favorable circumstances (Jer 37:3–10)." (ref) Note that Jer 34:2–3 gives essentially the same prophecy. The NET Note adds that "The incident in Jer 34:1–7 appears to be earlier than this one. Here Jeremiah is confined to the courtyard of the guardhouse; there he appears to have freedom of movement." Jeremiah 32:6 And Jeremiah said, "The word of the LORD came to me, saying, GOD'S WORD TO JEREMIAH BUY THE FIELD! And Jeremiah said, "The word of the LORD came to me, saying As discussed in the notes on Jer 32:2, verses 2-5 serve as a parenthesis to give us background. In Jer 32:6 picks up where Jer 32:1 left off. And so we could read Jer 32:1 and Jer 32:6 as a continuous thought = "The word that came to Jeremiah from the LORD" ("parenthesis") "And Jeremiah said, “The word of the LORD came to me, saying..." (Jer 32:1, 6). Jeremiah now speaks in the first person as he describes the redemption of a relatives property with silver, the only place in Scripture where this specific transaction is recorded with the exchange of money (Ruth 4:9+ implies Boaz paid money). The word of the LORD came to me - This phrase is found 57x in the NAS Where are the greatest concentration of this phrase? -1 Chr. 22:8; Jer. 1:4; Jer. 1:11; Jer. 1:13; Jer. 2:1; Jer. 13:3; Jer. 13:8; Jer. 18:5; Jer. 24:4; Jer. 32:6; Ezek. 3:16; Ezek. 6:1; Ezek. 7:1; Ezek. 11:14; Ezek. 12:1; Ezek. 12:8; Ezek. 12:17; Ezek. 12:21; Ezek. 12:26; Ezek. 13:1; Ezek. 14:2; Ezek. 14:12; Ezek. 15:1; Ezek. 16:1; Ezek. 17:1; Ezek. 17:11; Ezek. 18:1; Ezek. 20:2; Ezek. 20:45; Ezek. 21:1; Ezek. 21:8; Ezek. 21:18; Ezek. 22:1; Ezek. 22:17; Ezek. 22:23; Ezek. 23:1; Ezek. 24:1; Ezek. 24:15; Ezek. 24:20; Ezek. 25:1; Ezek. 26:1; Ezek. 27:1; Ezek. 28:11; Ezek. 28:20; Ezek. 29:1; Ezek. 29:17; Ezek. 30:20; Ezek. 31:1; Ezek. 32:1; Ezek. 32:17; Ezek. 33:1; Ezek. 33:23; Ezek. 34:1; Ezek. 35:1; Ezek. 36:16; Ezek. 38:1; Zech. 4:8 THOUGHT - As discussed earlier for believers today, we can receive the Word of the LORD every day if we simply choose to meet Him in His Word and be humbly and prayerfully taught by His Spirit. NET Note analyzes this verse - This verse resumes the narrative introduction in Jer 32:1 which was interrupted by the long parenthetical note about historical background. There is again some disjunction in the narrative (compare the translator’s notes on Jer 27:2 and Jer 28:1). What was begun as a biographical (third person) narrative turns into an autobiographical (first person) narrative until Jer 32:26 where the third person is again resumed. Again this betrays the hand of the narrator, Baruch. Jeremiah 32:7 'Behold, Hanamel the son of Shallum your uncle is coming to you, saying, "Buy for yourself my field which is at Anathoth, for you have the right of redemption to buy it." KJV 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. NET 'Hanamel, the son of your uncle Shallum, will come to you soon. He will say to you, "Buy my field at Anathoth because you are entitled as my closest relative to buy it."' ESV 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.' NIV Hanamel son of Shallum your uncle is going to come to you and say, 'Buy my field at Anathoth, because as nearest relative it is your right and duty to buy it.' NLT "Your cousin Hanamel son of Shallum will come and say to you, 'Buy my field at Anathoth. By law you have the right to buy it before it is offered to anyone else.' " Behold: 1Ki 14:5 Mk 11:2-6 14:13-16 Anathoth: Jer 1:1 11:21 Jos 21:18,19 for: (term of explanation) Lev 25:23,34,49 Nu 35:2 Ru 4:4-9 Related Passages: Leviticus 25:24-25+ Thus for every piece of your property, you are to provide for the redemption of the land. ‘If a fellow countryman of yours becomes so poor he has to sell part of his property, then his nearest kinsman ( goel/ga'al) is to come and buy back (goel/ga'al) what his relative has sold. Ruth 3:9-13+ (cf Ru 4:1-12+) - He said, “Who are you?” And she answered, “I am Ruth your maid. So spread your covering over your maid, for you are a close relative (goel/ga'al).” 10 Then he said, “May you be blessed of the LORD, my daughter. You have shown your last kindness to be better than the first by not going after young men, whether poor or rich. 11 “Now, my daughter, do not fear. I will do for you whatever you ask, for all my people in the city know that you are a woman of excellence. 12 “Now it is true I am a close relative ( goel/ga'al) ; however, there is a relative( goel/ga'al) closer than I. 13 “Remain this night, and when morning comes, if he will redeem (goel/ga'al) you, good; let him redeem (goel/ga'al) you. But if he does not wish to redeem (goel/ga'al) you, then I will redeem (goel/ga'al) you, as the LORD lives. Lie down until morning.” JEREMIAH INSTRUCTED TO USE HIS RIGHT OF REDEMPTION For context recall that Jeremiah 30 and 31 present Jehovah's prophetic promises through Jeremiah that the nation of Israel did have a future and a hope (cp Jer 29:11). And remember that "hope" in Scripture is seldom "hope so" but "hope sure!" In other words, Biblical hope is the full assurance that God will do good to me in the future! Now in Jer 32:6-15 God calls Jeremiah to carry out another symbolic action that would serve as evidence that what he had just proclaimed about Israel's glorious future hope was absolutely true and certain to be fulfilled. Related Resource - Blessed Hope - specifically the Messianic Hope of Israel Behold - see hinneh. What is God doing in this section by asking Jeremiah to redeem a kinsman's property? Recall the context is Jerusalem is under siege by Nebuchadnezzar and all hope is lost. But with Jeremiah's act of redemption of property that he likely would never see himself (although he might see it in the Millenium when he is resurrected!), God is saying symbolically that there is hope for Judah, that the exiles will be brought back to the promised land (after 70 years). There is also a foreshadowing of the hope (not hope so but hope sure) that Yahweh will bring Israel, now dispersed over the entire earth, and she will once again be God's tenants on the Promised Land in the glorious days of Messiah ruling in the Millenium! Compare Jer 32:37-40 and Jer 32:44 which promises "‘Men will buy fields for money, sign and seal deeds, and call in witnesses in the land of Benjamin," the very locale in which Jeremiah redeemed the relative's land! Hanamel the son of Shallum your uncle is coming to you - Jeremiah is being given a divine "heads up," that a son of his uncle, Hanamel his cousin, was coming to see him. Note that this identifies Jeremiah as a kinsman (BE THINKING ABOUT THE CONCEPT OF "KINSMAN-REDEEMER") Keep in mind that Jeremiah had apparently previously gone to the land of Benjamin (where Anathoth was located - Jer 1:1) as recorded in Jer 37:11-13 (this trip resulted in Jeremiah's present imprisonment). Now it happened when the army of the Chaldeans had lifted the siege from Jerusalem because of Pharaoh’s army, 12 that Jeremiah went out from Jerusalem to go to the land of Benjamin in order to take possession of some property there among the people. 13 While he was at the Gate of Benjamin, a captain of the guard whose name was Irijah, the son of Shelemiah the son of Hananiah was there; and he arrested Jeremiah the prophet, saying, “You are going over to the Chaldeans!” Warren
Jeremias 32
Spurgeon - Dear reader, your difficulties and trials may not be similar to those of "the weeping prophet," but they are very real, and seemingly insurmountable to you; and it is a fact that, of yourself, you can neither overcome nor endure them, so I want to remind you that the Lord's hand is not shortened — that what was true of His power in Jeremiah's time, is as certainly true today — and that whatever present hardship may press upon you, or whatever burden may be weighing you down — you, yes, you may look up to Him with confident faith, and say, "There is nothing too hard for You!" (Think of all the hard things there are in your life) Baruch (01263)(baruk) means blessed. In the book of Jeremiah Baruch the son of Neriah was a scribe and faithful friend of Jeremiah. He recorded Jeremiah’s prophecies twice (he was his Amanuensis). In the fourth year of the reign of Jehoiakim, king of Judah (605 B.C.), Baruch wrote Jeremiah’s prophecies of destruction from the prophet’s dictation and read them to the people. King Jehoiakim, on hearing the opening sentences of Jeremiah's prophecy (Jer. 36:1-8), became greatly angered and burned the scroll. He ordered the arrest of Baruch and Jeremiah, but they escaped. Baruch rewrote the prophet’s oracles with additions (Jer 36:27–32). Baruch read Jeremiah’s words publicly on a day of fasting, then read them to the officials of the king’s court. He and Jeremiah were both forcefully taken to Egypt (Jer. 43:4–7). After that, all reliable records about him cease. According to tradition, they died in Egypt. He was so well respected as a scribe that later apocalypses were given his name (e.g., The Apocalypse of Baruch). Two other men named Baruch are mentioned in Nehemiah (a priest in Neh 10:6 and the father of Maaseiah in Neh 11:5). A clay seal inscribed “Baruch son of Neriah the scribe,” dating from Jeremiah’s time and clearly belonging to his secretary (see Jer. 36:32), was recently discovered in a burnt archive in Israel. (See picture of seal of Baruch or here) Baruk - 26x in 24v in NAS - Neh 3:20; 10:6; 11:5; Jer 32:12-13, 16; 36:4-5, 8, 10, 13-15, 26-27, 32; 43:3, 6; 45:1-2 Baruch - Kitto's Popular Cyclopedia of Biblical Literature Baruch - International Standard Bible Encyclopedia Baruch - Cyclopedia of Biblical, Theological and Ecclesiastical Literature Kidner summarizes Jeremiah's prayer noting that "It is a fine example of the way to pray in a desperate situation: concentrating first on the creative power (Jer 32:17) and perfect fidelity and justice (Jer 32:18–19) of God; remembering next his great redemptive acts (Jer 32:20–23a; to which the Christian can now add the greatest of them all)—and then with this background, laying before God the guilt of the past (Jer 32:23b), the hard facts of the present (Jer 32:24) and the riddle of the future (Jer 32:25)." Rosscup summarizes Jeremiah's prayer... Adoration is on the lips of God’s servant. The relevancy of it (Jer 32:16). The purchase and deed of purchase were just completed. These bore the witness of God that Israel’s claim-holders, like Jeremiah, would have title to the land in the future. The review of it (Jer 32:17–25). Jeremiah praises the God of such an expectation for several things. (1) His power in creation (Jer 32:17; cf. Jer 32:27). (2) His power later in showing covenant kindness to many but also judging sin (Jer 32:18) (3) His wisdom in discernment (tyle="text-decoration: none">Jer 32:19). He is able to give counsel (His Word), back all His plans by works of might, see into men’s hearts and judge each one equitably in accord with his works. (4) His miracles (Jer 32:20, 21). He has worked these in Egypt and up to the present time, manifesting the stature of His reputation. (5) His gift of the covenant land (Jer 32:22). He had sworn that Palestine (“this land”) would be the possession of this people, and had given it to them. This meant the land that Jeremiah’s one example purchase illustrated; in integrity it can be no other than that very land, the land the Israelites were in the process of losing to the Babylonian attackers. (6) His present fulfillment (Jer 32:23, 24). Even the process of judgment already underway comes within the purview of praise. It is a testimony of God’s bringing to pass precisely and literally the very thing his honorable word guaranteed He would do. (7) His direction to buy the land (Jer 32:25). God said this in a seemingly impossible situation. Babylonians were besieging, and ready to seize control over all the land. Yet the God of miracles (cf. Jer 32:17, 27) was able to fulfill what He pledged. (An Exposition of Prayer in the Bible) Jeremiah 32:17 'Ah Lord GOD! Behold, You have made the heavens and the earth by Your great power and by Your outstretched arm! Nothing is too difficult for You, KJV Ah Lord GOD! behold, thou hast made the heaven and the earth by thy great power and stretched out arm, and there is nothing too hard for thee: NET 'Oh, Lord GOD, you did indeed make heaven and earth by your mighty power and great strength. Nothing is too hard for you! ESV '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. NIV "Ah, Sovereign LORD, you have made the heavens and the earth by your great power and outstretched arm. Nothing is too hard for you. NLT "O Sovereign LORD! You made the heavens and earth by your strong hand and powerful arm. Nothing is too hard for you! Ah (KJV): Jer 1:6 4:10 14:13 Eze 9:8 11:13 thou (KJV): Jer 10:11,12 27:5 51:15,19 Ge 1:1-31 Ex 20:11 2Ki 19:15 Ne 9:6 Ps 102:25 136:5-9 146:5,6 Isa 40:26-28 42:5 44:24 45:12 Isa 48:12,13 Zec 12:1 Joh 1:1-3 Ac 7:49,50 14:15 17:24 Col 1:15,16 Heb 1:2,3,10-12 Rev 4:11 there (KJV): Jer 32:27 Ge 18:14 Job 42:2 Lu 1:37 18:27, to hard for thee, or, hid from thee, Isa 46:9,10 Da 2:22 Ac 15:18 Eph 3:9-11 PRAISE GOD THE OMNIPOTENT CREATOR Ah Lord GOD - Jeremiah has a similar phrase three times the first being akin to an excuse (Jer 1:6) and the others being in essence laments (Jer 4:10; 14:13). This is only one of two times we see Jeremiah praying, the other being in Jeremiah 42:4 Then Jeremiah the prophet said to them, “I have heard you. Behold, I am going to pray to the LORD your God in accordance with your words; and I will tell you the whole message which the LORD will answer you. I will not keep back a word from you.” In using "Ah" Jeremiah begins with "a cry from the soul" (Ryken). Three other times in this book Jeremiah uttered this soul cry... (Jer 1:6) Then (When God called him to minister) I said, “Alas, Lord GOD! Behold, I do not know how to speak, Because I am a youth.” (Jer 4:10) Then (When the Lord announced that Jerusalem would be invaded) I said, “Ah, Lord GOD! Surely Thou hast utterly deceived this people and Jerusalem, saying, ‘You will have peace’; whereas a sword touches the throat.” (Jer 14:13) (When other prophets were refuting Jeremiah's prophecy) But, “Ah, Lord GOD!” I said, “Look, the prophets are telling them, ‘You will not see the sword nor will you have famine, but I will give you lasting peace in this place.’” Ryken sums up these soul cries - Whenever Jeremiah had a crisis—whenever he did not know what the Lord wanted him to do, was worried about the future, or was being attacked by enemies—his soul cried out to the Lord...It is appropriate to begin some prayers with a groan. When the only thing that comes out is “Arrrgh!” God knows what you mean. The Holy Spirit articulates the cries of the soul. He turns frustration into intercession." (cp Ro 8:26-27) (Jeremiah and Lamentations) Ah (0162)('ahah) is an interjection usually rendered ah! oh! alas! and reflects great emotion, especially despair as in the first use in Josh. 7:7 (cp Jdg. 11:35; Ezek. 11:13) but also a strong sense of marvel with fear (Jdg. 6:22). It can indicate a feeling of inability (Jer. 1:6) or confusion (Jer. 4:10; Ezek. 4:14). It may introduce an announcement of the day of the Lord (Joel 1:15). The Lxx translates 'ahah here with the interjection "o" an interjection "O! oh!" as used in address or in an exclamation Ahah - 15v translated Ah(5), alas(10) - Josh 7:7; Jdg 6:22; 11:35; 2Ki 3:10; 6:5, 15; Jer 1:6; 4:10; 14:13; 32:17; Ezek 4:14; 9:8; 11:13; 20:49; Joel 1:15 Pray Don Moen's lively praise song Ah, Lord God (another version with children singing) - Ah Lord God Thou has made the heavens And the earth by Thy great power Ah Lord God Thou has made the heavens And the earth by Thine outstretched arm Nothing is too difficult for Thee Nothing is too difficult for Thee Great and mighty God Great in counsel and mighty in deed Nothing Nothing Absolutely nothing Nothing is too difficult for Thee Behold - see note on Jeremiah 32:3. Jeremiah begins with praise in Jer 32:17-23 focusing on Jehovah's mighty act of creation. YOU ARE CREATOR OF EVERYTHING This "creation cry" reflects the heart of a man who believes God for as the writer of Hebrews says "By faith we understand that the worlds were prepared by the word of God, so that what is seen was not made out of things which are visible." (Heb 11:3+) Recalling that the context of Jeremiah's prayer is a command to make a outwardly foolish land purchase F B
Jeremias 32
Spurgeon applies the truth of Jeremiah 32:17 writing "knowing that man can do nothing at all for him the prophet resorts at once to the God that created the heaven and the earth (ED: BELOVED DO YOU SEE HOW IMPORTANT IT IS TO BELIEVE IN A LITERAL CREATION IN 7 DAYS NOT 7 MILLION+ YEARS! SUCH A BELIEF IS A BUTTRESS FOR OUR FAITH WHEN WE ENCOUNTER THE STORMS OF LIFE!)....And so, my brother in Christ, you are greatly troubled are you? It is a common lot with us all. And so, you have nothing on earth to trust to now, and are going to be cast on your God alone? Your vessel is on her beam-ends, and now there is nothing for you but just to be rolled on the providence and care of God. What a blessed place to be rolled on! Happy storm that wrecks a man on such a rock as this! O blessed hurricane that drives the soul to God and God alone! So that, I say again, happy trouble that drives thee to thy Father! Blessed storm that wrecks thee on the rock of ages! Glorious billow that washes thee upon this heavenly shore! And now thou hast nothing but thy God to trust to what art thou going to do? To fret? To whine? O, I pray thee do not thus dishonour thy Lord and Master! Now, play the man, play the man of God (1Cor 16:13+). Show the world that thy God is worth ten thousand worlds to thee. Show rich men how rich thou art in thy poverty when the Lord God is thy Helper (boethos). Show the strong man how strong thou art in thy weakness when underneath thee are the everlasting arms (Dt 33:27+). Now man, now man, now is thy time to glorify God (Mt 5:16+)." (Read his full sermon Creation - An Argument for Faith) God Himself commands us to "Lift up your eyes on high and see Who has created these stars, the One who leads forth their host by number. He calls them all by name. Because of the greatness of His might and the strength of His power, not one of them is missing." (Isaiah 40:26) Outstretched arm - 16 verses in the OT - Ex 6:6; Dt 4:34; 5:15; 7:19; 9:29; Dt 11:2; 26:8; 1Ki 8:42; 2Ki 17:36; 2Chr 6:32; Ps 136:12; Jer 27:5; 32:17, 21; Ezek 20:33-34. In the first use of outstretched arm Jehovah redeemed Israel "with an outstretched arm and with great judgments." In fact the majority of uses (Dt 4:34; 5:15; 7:19; 9:29, 11:2, 26:8, Ps 136:12, Jer 32:21) describe deliverance from Egypt. The picture of outstretched arm is clearly one of God's power or strength (as is the sister phrase "outstretched hand" found only in Jer 21:5), especially His power to deliver from bondage or oppression. The phrase links with God's power to create everything In Jer 27:5 where Jehovah declared "I have made the earth, the men and the beasts which are on the face of the earth by My great power and by My outstretched arm, and I will give it to the one who is pleasing in My sight." In Ezekiel 20 the phrase outstretched arm is used in the context not of Israel's past deliverance (from Egypt), but of her future deliverance (not just from her 70 years of exile in Babylon but finally and full when her Deliverer the Messiah comes from Zion to remove ungodliness from Jacob - Ro 11:26). - As I live,” declares the Lord GOD, “surely with a mighty hand and with an outstretched arm and with wrath poured out, I shall be king over you. 34 “And I shall bring you out from the peoples and gather you from the lands where you are scattered, with a mighty hand and with an outstretched arm and with wrath poured out (Probably a reference to the horrible wrath described in Revelation 6-19 which precedes the return of the Messiah)." (Ezekiel 20:33-34) Nothing is too difficult (pala) for You - More literally this reads "there is nothing too wonderful for Thee." (Jer 32:17 YLT) Whatever the task, God is up to it. He never meets his limitations. Why does Jeremiah make this statement? Because he has just testified that God is the Creator of all things and has great power. It logically follows that if He can make the universe with His great power, then He can do anything! Absolutely anything! He has the power! In the context God has the power to vindicate Jeremiah's purchase of land even though it seemed ridiculous at the time. THOUGHT - As an aside note that Jeremiah's affirmation is the answer to the Lord's (rhetorical) question in Genesis 18:14 - "Is anything too difficult for the LORD?" Beloved, mark it down. There is no promise too difficult for God to keep! Someone has estimated there are over 30,000 promises in the Bible and every one is "yea and amen" in Christ Jesus (2Cor 1:20KJV+)! Paul says that God cannot lie (Titus 1:2+), so it follows that there is no promise in the Bible that God cannot keep (cf Josh 21:45+, Josh 23:14+, 1Ki 8:56). If God made the promise, God cannot lie. There is no promise too difficult for God to keep. This is good news beloved! Do you believe it is true? In Jeremiah 33:3+ God says "Call to Me, and I will answer you, and I will tell you great and mighty things, which you do not know." There is no prayer too difficult for God to answer. As John Newton said " Thou art coming to a King, Large petitions with Thee bring; For His grace and power are such, None can ever ask too much." (Play Matt Foreman's beautiful version of John Newton's hymn - you won't regret it!) There is no problem too difficult for our God to solve! There is no soul too difficult for God to save! Beloved, let me encourage you to memorize Jeremiah 32:17 (Memorization), so that the Holy Spirit might then be able to bring it to your mind in your time of need (Meditation), and if you are like me, that time is ALL THE TIME! Remember that the only thing that lies outside the power of God is that which is outside of His will! The only thing God cannot do is sin, lie or deny Himself. So today if you have a problem, a heartache, a tear, a perplexity, your great and mighty God is able to meet your need in one way or another! Henry
Jeremias 32
Spurgeon has a devotional on Jeremiah 32:17 - At the very time when the Chaldeans surrounded Jerusalem, and when the sword, famine and pestilence had desolated the land, Jeremiah was commanded by God to purchase a field, and have the deed of transfer legally sealed and witnessed. This was a strange purchase for a rational man to make. Prudence could not justify it, for it was buying with scarcely a probability that the person purchasing could ever enjoy the possession. But it was enough for Jeremiah that his God had bidden him, for well he knew that God will be justified of all his children. He reasoned thus: “Ah, Lord God! thou canst make this plot of ground of use to me; thou canst rid this land of these oppressors; thou canst make me yet sit under my vine and my fig-tree in the heritage which I have bought; for thou didst make the heavens and the earth, and there is nothing too hard for thee.” This gave a majesty to the early saints, that they dared to do at God’s command things which carnal reason would condemn. Whether it be a Noah who is to build a ship on dry land (Ge 6:13-22), an Abraham who is to offer up his only son (Ge 22:1-19), or a Moses who is to despise the treasures of Egypt (Heb 11:25-27), or a Joshua who is to besiege Jericho seven days (Joshua 6:1-27), using no weapons but the blasts of rams’ horns, they all act upon God’s command, contrary to the dictates of carnal reason; and the Lord gives them a rich reward as the result of their obedient faith (cp "obedience of faith" - Ro 1:5). Would to God we had in the spirituality of these modern times a more potent infusion of this heroic faith in God. If we would venture more upon the naked promise of God, we should enter a world of wonders to which as yet we are strangers. Let Jeremiah’s place of confidence be ours—nothing is too difficult for the God Who created the heavens and the earth! Difficult (wonderful)(06381)(pala) means to be wonderful, surpassing, extraordinary. Pala refers to acts that are performed by Jehovah expressing actions that are beyond the bounds of human powers or expectations, especially His deliverances of Israel (Ex 3:20, Ps 106:22, 136:4). He has done things beyond the limits of human powers or expectation. God showed His people miracles when they came out of bondage in Egypt and as they were going into the freedom of the promised land (Josh 3:5) and in the present context the difficult thing He would do is bring the Jews back into the land after the Babylonian exile and at the end of this age (Jer 32:37-44). Then Jeremiah's purchase of the land would not look so foolish! Pala is used in 68v and rendered in NASB (SEE ESPECIALLY THE USES IN THE PSALMS - BELOW) - bring extraordinary(1), deal marvelously(1), difficult(5), extraordinary degree(1), fulfill a special(3), made his wonderful(1), made marvelous(1), makes a difficult(1), makes a special(1), marvelous(1), marvelously(1), miracles(5), monstrous things(1), seemed hard(1), show your power(1), things...difficult(1), things...wonderful(1), too difficult(2), wonderful(4), wonderful acts(1), wonderful deeds(3), wonderful things(2), wonderful works(2), wonders(20), wondrous deeds(3), wondrous works(3), wondrously(2), wondrously marvelous(1). First use of Pala speaks of God's promise to elderly Sarai and Abram that they would bring forth a male heir (against all odds) Genesis 18:14 “Is anything too difficult for the LORD? At the appointed time I will return to you, at this time next year, and Sarah will have a son.” Gen. 18:14; Exod. 3:20; Exod. 34:10; Lev. 22:21; Lev. 27:2; Num. 6:2; Num. 15:3; Num. 15:8; Deut. 17:8; Deut. 28:59; Deut. 30:11; Jos. 3:5; Jdg. 6:13; Jdg. 13:19; 2 Sam. 1:26; 2 Sam. 13:2; 1 Chr. 16:9; 1 Chr. 16:12; 1 Chr. 16:24; 2 Chr. 2:9; 2 Chr. 26:15; Neh. 9:17; Job 5:9; Job 9:10; Job 10:16; Job 37:5; Job 37:14; Job 42:3; Ps. 9:1; Ps. 26:7; Ps. 31:21; Ps. 40:5; Ps. 71:17; Ps. 72:18; Ps. 75:1; Ps. 78:4; Ps. 78:11; Ps. 78:32; Ps. 86:10; Ps. 96:3; Ps. 98:1; Ps. 105:2; Ps. 106:7; Ps. 106:22; Ps. 107:8; Ps. 107:15; Ps. 107:21; Ps. 107:24; Ps. 107:31; Ps. 111:4; Ps. 118:23; Ps. 119:18; Ps. 119:27; Ps. 131:1; Ps. 136:4; Ps. 139:14; Ps. 145:5; Prov. 30:18; Isa. 28:29; Isa. 29:14; Jer. 21:2; Jer. 32:17; Jer. 32:27; Dan. 8:24; Dan. 11:36; Joel 2:26; Mic. 7:15; Zech. 8:6 Jeremiah 32:18 Who shows lovingkindness to thousands, but repays the iniquity of fathers into the bosom of their children after them, O great and mighty God. The LORD of hosts is His name ; KJV Jeremiah 32:18 Thou shewest lovingkindness unto thousands, and recompensest the iniquity of the fathers into the bosom of their children after them: the Great, the Mighty God, the LORD of hosts, is his name, NET Jeremiah 32:18 You show unfailing love to thousands. But you also punish children for the sins of their parents. You are the great and powerful God who is known as the LORD who rules over all. ESV Jeremiah 32:18 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, NIV Jeremiah 32:18 You show love to thousands but bring the punishment for the fathers' sins into the laps of their children after them. O great and powerful God, whose name is the LORD Almighty, NLT Jeremiah 32:18 You show unfailing love to thousands, but you also bring the consequences of one generation's sin upon the next. You are the great and powerful God, the LORD of Heaven's Armies. showest (KJV): Ex 20:5,6 34:7 Nu 14:18 De 5:9,10 7:9,10 recompensest (KJV): Jos 7:24-26 2Sa 21:1-9 1Ki 14:9,10 16:1-3 21:21-24 2Ki 9:26 Mt 23:32-36 27:25 the Great (KJV): Ge 49:24 De 7:21 10:17 Ne 1:5 Ps 50:1 145:3-6 Isa 9:6 10:21 Isa 57:15 Hab 1:12 the Lord (KJV): Jer 10:16 31:35 JEREMIAH PRAISES THE ATTRIBUTES OF GOD Notice how Jeremiah does not just praise Jehovah only for what He does and how He does it (Jer 32:17), but also for Who He is.
Jeremias 32
Spurgeon comments on God asking Jeremiah a question - THIS method of questioning the person to be instructed is known to teachers as the Socratic method. Socrates was wont, not so much to state a fact, as to ask a question and draw out thoughts from those whom he taught. His method had long before been used by a far greater teacher (Jesus of course). Putting questions is Jehovah’s frequent method of instruction. When the Lord answered Job out of the whirlwind it was with a series of questions. “Knowest thou the ordinances of heaven? canst thou set the dominion thereof in the earth? Canst thou lift up thy voice to the clouds, that abundance of waters may cover thee? Canst thou send lightnings, that they may go, and say unto thee, Here we are?” and so forth. Questions from the Lord are very often the strongest affirmations. He would have us perceive their absolute certainty. They are put in this particular form because he would have us think over his great thought, and confirm it by our own reflections. The Lord shines upon us in the question, and our answer to it is the reflection of his light. The Infallible One challenges a contradiction, or even a doubt. “Is anything too hard for me?” is the strongest way of saying that nothing can be too hard for him, for it proclaims defiance to heaven, and earth, and hell, to produce a difficulty which can perplex the Lord. (Read the full sermon - Is Anything too Hard for the Lord?) Luke in explaining Elizabeth's pregnancy (with John) despite her old age records "For nothing will be impossible with God.” (Luke 1:37) More literally this verse reads "No (spoken) word (rhema) of God is devoid of power!" NET Note - This statement furnishes the grounds both for the assurance that the city will indeed be delivered over to Nebuchadnezzar (Jer 32:28–29a) and that it will be restored and repopulated (Jer 32:37–41). This can be seen from the parallel introductions in Jer 32:28, “Therefore the LORD says” and “Now therefore the LORD says.” As the Creator of all and God of all mankind He has the power and authority to do with His creation what He wishes (cf. Jer 27:5–6). Don’t consider your own inadequacy. That’s irrelevant. Remember, nothing is impossible for God! Spurgeon - Exactly how powerful is the God we serve, anyway? We talk about His power. We hear about His power. We even sing about His power. Jeremiah 32:17 has been made into a chorus and sung in churches all over North America. But do we really experience His power? Jeremiah needed a miracle. He was in prison for confronting the king of Judah with a word from God, just as God had told him to do. Everyone was angry with Jeremiah. From the heads of state down to the peasants, everyone in Judah hated him and mocked him for saying unpopular things. But that’s exactly what God had told him to do! As Jeremiah was praying, he looked at the sky and contemplated how powerful God must be to have created the heavens and the earth. Then he reviewed in his mind all the miracles God had done through the ages. Jeremiah had heard about the mighty miracles in the history of God’s people, but now he needed to see one for himself. He needed to experience God’s power. God was faithful to Jeremiah. Not only was Jeremiah freed from captivity, but everything God had predicted occurred exactly as he said they would. Don’t settle for mere talk about God’s power—or books and songs about His power. Ask Him to show you for yourself. If God has given you a task that looks impossible, do it anyway; then you can experience His power accomplishing His will through your life. Don’t consider your own inadequacy. That’s irrelevant. Remember, nothing is impossible for God! Jeremiah 32:28 Therefore thus says the LORD, "Behold, I am about to give this city into the hand of the Chaldeans and into the hand of Nebuchadnezzar king of Babylon, and he will take it. Behold (KJV): Jer 32:3,24,36 19:7-12 20:5 Therefore (see discussion of value of interrogating this term of conclusion) thus says the LORD, - Based on the fact that nothing is too difficult for God, He will intervene in the life of His Chosen People and give them over to Babylon. Behold - see note on Jeremiah 32:3. I am about to give this city into the hand of the Chaldeans - This declaration emphasizes that it is God Who is in control, not Nebuchadnezzar. How often do I think "I am in control of a certain situation," when the truth is that God is really the One in control of the situation! This truth should both humble us and assure us! Into the hand of Nebuchadnezzar king of Babylon - The hand was often used figuratively in the OT as a symbol for power. He will take it - Once again we see the mysterious but very real juxtaposition of God's sovereignty ("I...give") and Man's responsibility ("He will take"). As you read the Scriptures be alert for this pattern as it permeates the Bible from Genesis to Revelation. Jeremiah 32:29 "The Chaldeans who are fighting against this city will enter and set this city on fire and burn it, with the houses where people have offered incense to Baal on their roofs and poured out drink offerings to other gods to provoke Me to anger. and set (KJV): Jer 17:27 21:10 27:8-10 37:7-10 39:8 52:13 2Ki 25:9 2Ch 36:19 Isa 64:10,11 La 4:11 Mt 22:7 upon (KJV): Jer 7:18 19:13 44:17-19,25 DIVINE ACCUSATIONS AGAINST ISRAEL (Jer 32:29-35) Beginning in Jer 32:29-35 is Israel's "dirty laundry" list of evils perpetrated against God - worship of idols (Jer 32:29), making of idols (Jer 32:30), from the day Jerusalem was built (Jer 32:31), evil permeating every level of society (Jer 32:32), rejection of God's teaching (Jer 32:33), defiling the Holy Temple with idols (Jer 32:34), building of high places for detestable idol worship, even child sacrifice (Jer 32:35). CSB Study note observes that The first-person pronoun appears 10 times in these verses. God’s anger is real, but its expression is always contingent on Israel’s repentance. (See context in CSB Study Bible or borrow the CSB Study Bible) The Chaldeans who are fighting against this city will enter and set this city on fire and burn it - This was happening as Jeremiah wrote and it would be consummated in God's perfect timing. Recall the setting of this chapter was during the second year of Nebuchadnezzar's final 3 year siege of Jerusalem. The city was surrounded and here God says it will be entered. The siege would turn into a slaughter! With the houses where people have offered incense to Baal on their roofs - Do you see the irony? God burns the houses upon which incense was burned to idols! There is a verse in Hosea which says "they (Israel) sow the wind, and they reap the whirlwind." (Hos 8:7, cp Gal 6:7-8) Here Judah had sown the seeds of idolatrous incense and reaped the fire of God incensed by their foolish, empty idolatry! Idolatry is always a road named "No Win!" Poured out drink offerings to other gods to provoke Me to anger - This is a frightening passage. The Jews had perverted the instructions in Lev 23:10-14. In our day God is not interested so much in drink offerings but of the pouring out of our lives to Him in Spirit filled, God glorifying service (cp 2Ti 2:6-note, Php 2:17-note cp Ro 6:12-13, Ro 12:1-2- note) How many times do I "pour out drink offerings" to something that is really not God. We all have idols be they money or power or prestige, etc. And since God is the same today as He was in Jeremiah's day, He still reacts the same ways as He did to Judah - He is provoked to anger! And yet while we deserve His fiery judgment, because of Jesus and the forgiveness available through His finished work on the Cross (He suffered the fire of God's holy wrath in our place), God gives us favor instead of fire. Of course, as a loving Father, He may have to carry out divine discipline to get our attention, but even then He does, even that is for our good and His glory (Read Hebrews 12:5-11-note and list the "benefits" of discipline which are priceless!) Compare Jer 19:13 "And the houses of Jerusalem and the houses of the kings of Judah will be defiled like the place Topheth, because of all the houses on whose rooftops they burned sacrifices to all the heavenly host and poured out libations to other gods.”’” . Jeremiah 32:30 "Indeed the sons of Israel and the sons of Judah have been doing only evil in My sight from their youth; for the sons of Israel have been only provoking Me to anger by the work of their hands," declares the LORD. KJV 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 of their hands, saith the LORD. NET This will happen because the people of Israel and Judah have repeatedly done what displeases me from their earliest history until now and because they have repeatedly made me angry by the things they have done. I, the LORD, affirm it! ESV 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. NIV "The people of Israel and Judah have done nothing but evil in my sight from their youth; indeed, the people of Israel have done nothing but provoke me with what their hands have made, declares the LORD. NLT Israel and Judah have done nothing but wrong since their earliest days. They have infuriated me with all their evil deeds," says the LORD. children (KJV): Jer 2:7 3:25 7:22-26 De 9:7-12,22-24 2Ki 17:9-20 Ne 9:16-37 Ps 106:6,7 Isa 63:10 Eze 16:15-22 20:8,28 23:43,44 Ac 7:51-53 from (KJV): Jer 22:21 Ge 8:21 Eze 23:3 ISRAEL'S EVIL PROVOKES DIVINE ANGER Indeed the sons of Israel and the sons of Judah have been doing only evil in My sight from their youth Evil in My sight - 6x in OT - 2 Kgs 21:15; Isa 65:12; 66:4; Jer 7:30; 18:10; 32:30 From their youth - Jer 22:21 and Ezek 23:3 describe Israel's perverse penchant to practice idolatry from the beginning of their birth as the chosen people of God, a nation who was charged by God from the beginning to be holy unto the LORD (Ex 19:6). Compare Ge 8:21 of the world condemned to death in the global flood. Jeremiah 3:25 “Let us lie down in our shame, and let our humiliation cover us; for we have sinned against the LORD our God, we and our fathers, since our youth even to this day. And we have not obeyed the voice of the LORD our God.” For - (See term of explanation) Explains the evil Israel has been committing against Jehovah. The sons of Israel have been only provoking Me to anger by the work of their hands - Instead of raising hands in prayer and praise they were using their hands to "raise" idols (but see NET Note below) of their vain imaginations! Compare Jeremiah 1:16, 10:3. NET Note on Jeremiah 25:6 - The term “work of your own hands” is often interpreted as a reference to idolatry as is clearly the case in Isa 2:8; 37:19. However, the parallelism in Jer 25:14 and the context in Jer 32:30 show that it is more general and refers to what they have done. That is likely the meaning here as well. (Comment: While the NET Note suggestion may be correct, it certainly does not exclude the possibility that the reference is to idolatry.) Provoking Me to anger - 4x in OT - 1Ki 16:2; 2Ki 21:15; Jer 32:30; 44:8 The work of their hands - 6x in OT - 2Ki 22:17; Isa 2:8; 65:22; Jer 25:14; 32:30; Lam 3:64 Jeremiah 32:31 "Indeed this city has been to Me a provocation of My anger and My wrath from the day that they built it, even to this day, so that it should be removed from before My face, KJV For this city hath been to me as a provocation of mine anger and of my fury from the day that they built it even unto this day; that I should remove it from before my face, NET This will happen because the people of this city have aroused my anger and my wrath since the time they built it until now. They have made me so angry that I am determined to remove it from my sight. ESV 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 NIV From the day it was built until now, this city has so aroused my anger and wrath that I must remove it from my sight. NLT "From the time this city was built until now, it has done nothing but anger me, so I am determined to get rid of it. YLT 'For a cause of Mine anger, and a cause of My fury, hath this city been to Me, even from the day that they built it, and unto this day -- to turn it aside from before My face, this city (KJV): Jer 5:9-11 6:6,7 23:14,15 1Ki 11:7,8 2Ki 21:4-7,16 22:16,17 2Ki 23:15 Eze 22:2-22 Mt 23:37 Lu 13:33,34 a provocation of mine anger (KJV): Heb. for my anger that I (KJV): Jer 27:10 2Ki 23:27 24:3,4 La 1:8 THEIR JUST PUNISHMENT: BANISHMENT FROM GOD'S PRESENCE Ryken - Not only was there sin at every level, there was sin in every place, especially the sin of idolatry. Even from their rooftops, the people provoked God to anger “by burning incense … to Baal and by pouring out drink offerings to other gods” (v. 29b). They were making gods with their own hands and then bowing down to them on top of their houses. Baal worship was everywhere. The entire city was characterized by idolatry. The same could well be said of the post-Christian West at the dawn of the twenty-first century. True, not many people burn incense to Baal on their roofs. But God would not have any trouble identifying the idols we worship in our homes and on our streets—money, self, sex, and a pantheon of others. What idols would God find in the church?...Christians commit a similar abomination whenever they carry idols in their hearts and bring them into the church. Many who claim to be servants of the Lord Jesus Christ still worship fashion, intellect, luxury, and privacy. The reason the evangelical church is so feeble is not because Christians have ceased to worship God. Rather, its weakness comes from the desire to worship God plus a few other things. Many Christians, in fact, are like the Roman Emperor Alexander Severus (208–235). When Alexander heard about Christianity, he wanted to adopt it as one of the Roman religions. So he set up an image of Jesus Christ in his private chapel, adding the Christian God to the gods he already worshiped. But anyone who refuses to worship God alone is an idolater. The true and living God will not stand for any rivals. He will not share his glory, his worship, or his praise with any other god. NET Note on the day they built it - The Israelites did not in fact “build” Jerusalem. They captured it from the Jebusites in the time of David. This refers perhaps to the enlarging and fortifying of the city after it came into the hands of the Israelites (2 Sam 5:6–10). Norman Geisler - Did God delight in Zion (Jerusalem) or did it provoke His anger? PROBLEM: The psalmist declared that “the Lord loves the gates of Zion.” (Ps. 87:2). In fact, “the Lord has chosen Zion … [as] My resting place forever” (Ps. 132:13–14). But, in this text, Jeremiah quotes God as saying, “This city has been to Me a provocation of My anger and My fury from the day that they built it, even to this day.” Well, then, does God delight in Zion forever, or has He been provoked by it from the beginning? SOLUTION: Actually both are true, whether taken in a spiritual sense or in a literal sense. Some scholars take this spiritually, as a reference to God’s eternal blessing on His heavenly Zion, the church (cf. Heb. 12:22; Rev. 21–22). Other Bible scholars understand this literally as yet to be fulfilled when Israel is restored to their land forever as God promised (see comments on Rom. 11:26). Accordingly, the city of Jerusalem which was chosen by God as the capital of His people Israel was a perpetual pain to God. But, when the Messiah returns to set up His throne and reign there (cf. Zech. 13:1-14:21; Mt. 19:28), it will be a source of endless delight to God. (Is there a Bible contradiction in Jeremiah 32:31) Jeremiah 32:32 because of all the evil of the sons of Israel and the sons of Judah which they have done to provoke Me to anger--they, their kings, their leaders, their priests, their prophets, the men of Judah and the inhabitants of Jerusalem. NET I am determined to do so because the people of Israel and Judah have made me angry with all their wickedness– they, their kings, their officials, their priests, their prophets, and especially the people of Judah and the citizens of Jerusalem have done this wickedness. ESV 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. NIV The people of Israel and Judah have provoked me by all the evil they have done-- they, their kings and officials, their priests and prophets, the men of Judah and the people of Jerusalem. NLT "The sins of Israel and Judah-- the sins of the people of Jerusalem, the kings, the officials, the priests, and the prophets-- have stirred up my anger. YLT Because of all the evil of the sons of Israel, and of the sons of Judah that they have done, so as to provoke Me -- they, their kings, their heads, their priests, and their prophets, and the men of Judah, and the inhabitants of Jerusalem. they (KJV): Jer 2:26 Ezr 9:7 Ne 9:32-34 Isa 1:4-6,23 9:14,15 Eze 22:6,25-29 Da 9:6,8 Mic 3:1-5,9-12 Zep 3:1-4 SIN AT EVERY LEVEL OF SOCIETY Because - This term of explanation explains why the city would be removed from Jehovah's face (His presence)- It was because of all the evil of the sons of Israel and the sons of Judah which they have done to provoke Me to anger-- All Israel was sinful from the top to the bottom, they were infected with evil! = they, their kings, their leaders, their priests, their prophets, the men of Judah and the inhabitants of Jerusalem. Jeremiah 32:33 "They have turned their back to Me and not their face; though I taught them, teaching again and again, they would not listen and receive instruction. KJV And they have turned unto me the back, and not the face: though I taught them, rising up early and teaching them, yet they have not hearkened to receive instruction. NET They have turned away from me instead of turning to me. I tried over and over again to instruct them, but they did not listen and respond to correction. ESV 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. NIV They turned their backs to me and not their faces; though I taught them again and again, they would not listen or respond to discipline. NLT My people have turned their backs on me and have refused to return. Even though I diligently taught them, they would not receive instruction or obey. turned (KJV): Jer 2:27 7:24 18:17 Eze 8:16 Ho 11:2 Zec 7:11 back (KJV): Heb. neck rising (KJV): Jer 7:13 25:3,4 26:5 35:15 44:4 2Ch 36:15,16 Joh 8:2 GIVING GOD THE "COLD SHOULDER!" They have turned their back to Me and not their face - What an incredible picture! Turning one's back on God Almighty, the only One in all creation worthy of worship! That's what sin will do to you when it takes root and bears fruit! Compare the same idiom in Jer 2:27 = "Who say to a tree, ‘You are my father,’ And to a stone, ‘You gave me birth.’ For they have turned their back to Me, And not their face; But in the time of their trouble they will say, ‘Arise and save us.’" Though I taught them, teaching again and again, - KJV = "though I taught them, rising up early and teaching them" - The point of course is that they were without excuse for this rampant rebellion! This is summarized in Second Chronicles "And the LORD, the God of their fathers, sent word to them again and again by His messengers, because He had compassion on His people and on His dwelling place but they continually mocked the messengers of God, despised His words and scoffed at His prophets, until the wrath of the LORD arose against His people, until there was no remedy." (2Chr 36:15-16) Rising up early (KJV) - This Hebrew idiom (cp Jer 7:25; 11:7; 25:3, 4)is more literally “to do something early" with the main idea to do it eagerly (which is why one arises early!)” Compare Micah's description of those "Who work out evil on their beds! When morning comes, they do it." (Micah 2:1-note) NET Note on teaching again and again - This refers to God teaching them through the prophets whom he has sent as indicated by the repeated use of this idiom elsewhere in Jer 7:13, 25; 11:7; 25:3, 4; 26:5, 19. They would not listen and receive instruction - More literally "But they were not listening so as to accept correction." Jeremiah 32:34 "But they put their detestable things in the house which is called by My name, to defile it. Jer 7:30 23:11 2Ki 21:4-7 23:6 2Ch 33:4-7,15 Eze 8:5-16 DEFILEMENT OF GOD'S TEMPLE But they put their detestable things in the house which is called by My name, to defile it. - Cf. Jer 7:10, 11, 14 from the shaqats = to detest - Lev 11:11, 13, 43, 20:25, Dt 7:26, Ps 22:24) They put their detestable things in the House - Amazing! Detestable idols in the Holy Temple! But stop for a moment and ask "Where is His holy temple today?" Our bodies of course (1Cor 6:19-20)! Do we defile His Temple with any idols? I think we all know the answer to that rhetorical question. NET Note - Compare, e.g., 2Ki 21:3, 5, 7; 23:4, 6; Ezekiel 8:3, 5, 10-12, 16. Manasseh had desecrated the temple by building altars, cult symbols, and idols in it. Josiah had purged the temple of these pagan elements. But it is obvious from both Jeremiah and Ezekiel that they had been replaced shortly after Josiah’s death (Ed: So much for Josiah's "revival" - reformation for a time might be more accurate, but for most there was no genuine heart change!). They were a primary cause of Judah’s guilt and punishment (see Jer 19:5). In Jeremiah 19 Jehovah declared why He would punish Judah - “(“Behold I am about to bring a calamity upon this place, at which the ears of everyone that hears of it will tingle" Jer 19:3) Because (term of explanation) they have forsaken Me (NB: The first step downward!) and have made this an alien place and have burned sacrifices in it to other gods that neither they nor their forefathers nor the kings of Judah had ever known, and because they have filled this place with the blood of the innocent (cp Jer 32:35). (Jer 19:4-5) Detestable (elsewhere translated abominations)(08251)(shiqquts) means disgusting, filthy, detestable, detestable thing. Shiqquts is a generic term for anything that is reprehensible to Yahweh because of its nature or effects. It refers especially to an idol per se (Jer 16:18, 2Kings 23:13, 24) or to practices associated with idolatry (especially in Ezekiel 5:11, 7:20, 11:18, 21 which led to the departure of the Shekinah glory of God from His Temple - He will never share His glory with another so called god!). Jesus commented on this prophetic event (which was still a prophecy at the time He spoke and as of 2016 is still prophetic) - "Therefore when you see the ABOMINATION OF DESOLATION which was spoken of through Daniel the prophet, standing in the holy place (let the reader understand)." (Mt 24:15) Shiqquts is the second most common Hebrew term for abominations - toebah being the most common word. Sad, isn't it, that God needed two words for abomination! Such is the depraved nature of our hearts! The Septuagint (LXX) translates shiqquts with the noun miasma which is that which defiles and thus is a shameful deed, pollution, moral corruption (thru evil and ungodly living). The house which is called by My name - 4x in the OT all in Jeremiah = Jer 7:10, 11, 14, 30; 32:34; 34:15. This is the Holy Temple in Jerusalem. Jeremiah 32:35 "They built the high places of Baal that are in the valley of Ben-hinnom to cause their sons and their daughters to pass through the fire to Molech, which I had not commanded them nor had it entered My mind that they should do this abomination, to cause Judah to sin. KJV And they built the high places of Baal, which are in the valley of the son of Hinnom, to cause their sons and their daughters to pass through the fire unto Molech; which I commanded them not, neither came it into my mind, that they should do this abomination, to cause Judah to sin. NET They built places of worship for the god Baal in the Valley of Ben Hinnom so that they could sacrifice their sons and daughters to the god Molech. Such a disgusting practice was not something I commanded them to do! It never even entered my mind to command them to do such a thing! So Judah is certainly liable for punishment.' ESV 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. NIV They built high places for Baal in the Valley of Ben Hinnom to sacrifice their sons and daughters to Molech, though I never commanded, nor did it enter my mind, that they should do such a detestable thing and so make Judah sin. NLT They have built pagan shrines to Baal in the valley of Ben-Hinnom, and there they sacrifice their sons and daughters to Molech. I have never commanded such a horrible deed; it never even crossed my mind to command such a thing. What an incredible evil, causing Judah to sin so greatly! they built (KJV): Jer 7:31 19:5,6 2Ki 23:10 2Ch 28:2,3 33:6 Ps 106:37,38 Isa 57:5 Eze 16:20,21 23:37 which (KJV): Jer 7:31 Lev 18:21 20:2-5 De 18:10 1Ki 11:33 to cause (KJV): Ex 32:21 De 24:4 1Ki 14:16 15:26,30 16:19 21:22 2Ki 3:3 21:11 2Ki 23:15 2Ch 33:9 THE HORRIBLE SIN OF INFANTICIDE They built the high places of Baal (bāʿal) - This identical phrase is also found in Nu 22:41 and Jer 19:5. What a sad irony - "high places" which were places of the lowest levels of sin of killing helpless children, apparently by burning them! Imagine the screams from the children! This tells you how depraved Judah had become, that they were insensitive to cries of children burning to death! Jer 7:31 - “And they have built the high places of Topheth, which is in the valley of the son of Hinnom, to burn their sons and their daughters in the fire, which I did not command, and it did not come into My mind." (NET Note on Topheth - The noun Topheth is generally explained as an artificial formation of a word related to the Aramaic word for “cooking stove” combined with the vowels for the word for “shame.” Hence, Jewish piety viewed it as a very shameful act, one that was contrary to the law (Lev 18:21; 20:2–6). Child sacrifice was practiced during the reigns of the wicked kings Ahaz and Manasseh and apparently during Jeremiah’s day = cf. 2Ki 16:3; 21:6; Jer 32:35). Jer 19:5 and have built the high places of Baal to burn their sons in the fire as burnt offerings to Baal, a thing which I never commanded or spoke of, nor did it ever enter My mind; High places - 80x in 72v in NAS - Lev 26:30; Num 22:41; 33:52; Deut 32:13; 33:29; Judg 5:18; 2 Sam 1:19, 25; 22:34; 1 Kgs 3:2f; 12:31f; 13:2, 32f; 14:23; 15:14; 22:43; 2 Kgs 12:3; 14:4; 15:4, 35; 16:4; 17:9, 11, 29, 32; 18:4, 22; 21:3; 23:5, 8f, 13, 19f; 2 Chr 11:15; 14:3, 5; 15:17; 17:6; 20:33; 21:11; 28:4, 25; 31:1; 32:12; 33:3, 17, 19; 34:3; Ps 18:33; 78:58; Prov 9:14; Isa 15:2; 36:7; Jer 7:31; 17:3; 19:5; 26:18; 32:35; Ezek 6:3, 6; 16:16, 39; Hos 10:8; Amos 4:13; 7:9; Mic 1:3; 3:12; Hab 3:19 NET Note on high places (Jer 7:31, 17:3, 19:5, 26:18, 32:35, 48:35) - These places of worship were essentially open air shrines often located on hills or wooded heights. They were generally connected with pagan worship and equipped with altars of sacrifice and of incense and cult objects such as wooden poles and stone pillars which were symbols of the god and/or goddess (see Asherah) worshiped at the site. The Israelites were commanded to tear down these Canaanite places of worship (Nu 33:52) but they did not do so, often taking over the site for the worship of Yahweh but even then incorporating some of the pagan cult objects and ritual into their worship of Yahweh (1Ki 12:31, 32; 14:23). The prophets were especially opposed to these places and to this kind of Syncretism (Hos 10:8; Amos 7:9) and to the pagan worship that was often practiced at them (Jer 7:31; 19:5; 32:35). Baal (Canaanite god)(01168) bāʿal A. A masculine proper noun naming the Canaanite god Baal; lord. Used with the definite article, it means the god Baal served by the Canaanites and Philistines, but Israel was caught up in worshiping this pagan god, too (Jdg 2:11, 13; 6:25; 28, 30; 1 Ki 18:18, 19, 21; 19:18; 2 Ki 3:2; 10:18–23; Hos. 2:8). The word occurs in the plural, indicating the many manifestations of pagan polytheism (Jdg. 2:11; 1 Sa 7:4; 12:10; 1 Ki 18:18; Jer. 2:23; Hos. 11:2). It is used without the definite article as a name indicating, e.g., high places of Baal (Num. 22:41; NIV renders as Bamoth Baal). In construct with a following word, baʿal berı̄yṯ, it means lord of the covenant (Jdg. 8:33; 9:4). High places (01116)(bamah) Six activities seem to be related to high places -- burning of incense, sacrificing, eating of sacrificial meals, praying, prostitution, child sacrifice (cf. bama in the valley, Je7:31). The first use in Lev 26:30 is God's declaration to Israel "I will destroy your high places." In Dt 32:13 speaking of Jacob (Israel) He declared "He made him ride on the high places of the earth," so clearly some uses of bamah are not negative. In a similar use God says Israel "you will tread upon their (Israel's enemies') high places." Another positive use is Psalm 18:33 where David declared Jehovah "makes my feet like hinds' feet, And sets me upon my high places." (cp Hab 3:19 - NET Note = David "compares his agility in battle to the ability of a deer to negotiate rugged, high terrain without falling or being injured.", cp Isa 58:14) We see he effect of Israel's high places on Jehovah in Ps 78:58 = "For they provoked Him with their high places and aroused His jealousy with their graven images." A sad phrase that is repeated again and again (speaking of Israel) is "the high places were not taken away" (1Ki 15:14, 2Chr 15:17 = King Asa but notice he did remove some of them - 2Chr 14:3, 5, 1Ki 22:43, 2Chr 20:33 = King Jehoshaphat, 2Ki 12:3 = King Jehoash, 2Ki 14:4 = King Amaziah, 2Ki 15:4 = King Azariah, 2Ki 15:35 = King Jotham son of Uzziah and look what his son did in 2Ki 16:1-4!, 2Chr 20:33). In many of these passages the context was of a king doing "spiritual house cleaning" so to speak and yet still failing to remove the high places. Isn't sin that way? We confess one or two sins but we have a little pet sin (better a "venomous viper") that we just don't have the heart to kill! God grant us spiritual eyes and hearts to learn from Israel's mistakes. Amen! Some kings like Hezekiah (1Ki 18:4, 2Chr 31:1, Isa 36:7) and Josiah (2Ki 23:4,8, 13, 15, 19-20, 2Chr 34:3 cp prophecy about Josiah 300 years earlier = 1Ki 13:2) did destroy the high places, but in Hezekiah's case his own son Manasseh rebuilt them (2Ki 21:1-2, 3, 2Chr 33:3) and in Josiah's case the people rebuilt them! We see the spiritual effect of high places on the people when King Jehoram (2Chr 21:5-10) "made high places in the mountains of Judah, and caused the inhabitants of Jerusalem to play the harlot and led Judah astray." (2Chr 21:11) One of the most incredible (and saddest) verses in the OT (in my opinion) is "Then Solomon built a high place for Chemosh the detestable idol of Moab, on the mountain which is east of Jerusalem, and for Molech the detestable idol of the sons of Ammon." (1Ki 11:7, cp 1Ki 3:3 = Solomon had "half a heart" for God!) This was too much for Jehovah and He declared that the 12 tribes would be split as a result of Solomon's sin! Sin is costly. You may think you are getting away with it, but you are not! You may think you are the wisest man in the world (like Solomon) but you are really the most foolish (as Solomon was)! There was one high place that was not idolatrous (at least not at the outset) - "Then Solomon, and all the assembly with him, went to the high place which was at Gibeon; for God's tent of meeting was there, which Moses the servant of the LORD had made in the wilderness." (2Chr 1:3, cp 1Chr 16:39-40, 21:29). In Amos we see bamah is used in a description of Jehovah - For behold, He who forms mountains and creates the wind And declares to man what are His thoughts, He who makes dawn into darkness And treads on the high places of the earth, The LORD God of hosts is His name. (Amos 4:13, cp Micah 1:3) Bamah - Over 100x in 91 verses translated in NAS as heights(3), high place(19), high places(76), places(1), waves(1). - Lev 26:30; Nu 22:41; 33:52; Deut 32:13; 33:29; 1 Sam 9:12ff, 19, 25; 10:5, 13; 2 Sam 1:19, 25; 22:34; 1Kgs 3:2ff; 11:7; 12:31f; 13:2, 32f; 14:23; 15:14; 22:43; 2 Kgs 12:3; 14:4; 15:4, 35; 16:4; 17:9, 11, 29, 32; 18:4, 22; 21:3; 23:5, 8f, 13, 15, 19f; 1 Chr 16:39; 21:29; 2 Chr 1:3, 13; 11:15; 14:3, 5; 15:17; 17:6; 2Chr 20:33; 21:11; 28:4, 25; 31:1; 32:12; 33:3, 17, 19; 34:3; Job 9:8; Ps 18:33; 78:58; Isa 14:14; 15:2; 16:12; 36:7; 58:14; Jer 7:31; 17:3; 19:5; 26:18; 32:35; 48:35; Ezek 6:3, 6; 16:16; 20:29; 36:2; Hos 10:8; Amos 4:13; 7:9; Mic 1:3, 5; 3:12; Hab 3:19 Vines on bamah - This noun occurs in other Semitic languages, meaning the "back" of an animal or of a man (Ugaritic), the incline or "back" of a mountain (Akkadian), and the "block" (of stone) or grave of a saint (Arabic). Bamah is used about 100 times in biblical Hebrew, and the first occurrence is in Lev. 26:30: Most of the uses are in Kings and Chronicles, with the sense of "cultic high place." The word is rarely used in the Pentateuch or in the poetic or prophetic literature. Bamah with the sense of "back" is still to be found in the OT: (Dt. 33:29). The Bible's metaphorical use of the "backs" of the clouds and the waves of the sea gives problems to translators: (Isa 14:14 = above the heights of the clouds), and (Job 9:8 = tramples down the waves of the sea). A similar problem is found in Ps 18:33 (cf. 2Sa 22:34; Hab 3:19) = In these passages, bamah must be understood idiomatically, meaning "authority." The word is used metaphorically to portray the Lord as providing for His people in Dt. 32:13 (cf. Isa 58:14). The idiom, "to ride upon the high places of the earth," is a Hebraic way of expressing God's protection of His people. It expresses the exalted nature of Israel, whose God is the Lord. Not every literal bamah was a cultic high place; the word may simply refer to a geographical unit = Amos 4:13; Mic. 3:12. The Canaanites served their gods on these hills, where pagan priests presented the sacrifices to the gods: Israel imitated this practice (1Ki 3:2), even when they sacrificed to the Lord (Ed: = Syncretism). The surrounding nations had high places dedicated to Chemosh (1Ki 11:7), Baal (Jer 19:5), and other deities. On the "high place," a temple was built and dedicated to a god: "[Jeroboam] made a house of high places, and made priests of the lowest of the people, which were not of the sons of Levi" (1Ki 12:31). Cultic symbols were added as decoration; thus, the sacred pillars ('aserah) and sacred trees or poles (massebah) were associated with a temple: "For they also built them high places, and [sacred stones], and groves, on every high hill [gib'ah], and under every green tree" (1Ki 14:23; cf. 2Ki 16:4). Before the temple was built, Solomon worshiped the Lord at the great bamah of Gideon (1Ki 3:4). This was permissible until the temple was constructed; however, history demonstrates that Israel soon adopted these "high places" for pagan customs. The bamah was found in the cities of Samaria (2Ki 23:19), in the cities of Judah (2Ki 23:13). The bamah was a place of cult prostitution:(Am 2:7-8). Related Resources on Baal - Baal - 1911 Encyclopedia Britannica Baal (1) - Fausset's Bible Dictionary Gods and Goddesses, Pagan - Baker's Evangelical Dictionary of Biblical Theology Baal (2) - Fausset's Bible Dictionary Baal (1) - International Standard Bible Encyclopedia Baal (2) - International Standard Bible Encyclopedia Baal - Kitto's Popular Cyclopedia of Biblical Literature Baal - (Has some depictions of Baal) McClintock and Strong's Bible Encyclopedia Baal - Wikipedia, the free encyclopedia Baal (1) - Hastings' Dictionary of the Bible Baal - Watson's Biblical & Theological Dictionary A DESPICABLY LOW VALLEY That are in the valley of Ben-hinnom - This describes a place outside ancient Jerusalem known in the Hebrew Bible as the Valley of the Son of Hinnom. Wikipedia - The Valley of Hinnom (Hebrew: גֵּיא בֶן־הִנֹּם, romanized: Gēʾ ḇen-Hīnnōm, lit. 'Valley of the son of Hinnom'[1]) is a historic valley surrounding Ancient Jerusalem from the west and southwest.[2] The valley is also known by the name Gehinnom (גֵיא־הִנֹּם Gēʾ-Hīnnōm, lit. 'Valley of Hinnom') an alternative Biblical Hebrew form which survived into Aramaic and has received various fundamental theological connotations, and by the Greek and Syriac transliteration Gehenna (Γέεννα Géenna/ܓܼܼܗܲܢܵܐ Gihanna).[3] Hinnom [EBD] a deep, narrow ravine separating Mount Zion from the so-called "Hill of Evil Counsel." It took its name from "some ancient hero, the son of Hinnom." It is first mentioned in Josh. 15:8. It had been the place where the idolatrous Jews burned their children alive to Moloch and Baal. A particular part of the valley was called Tophet, or the "fire-stove," where the children were burned. After the Exile, in order to show their abhorrence of the locality, the Jews made this valley the receptacle of the offal of the city, for the destruction of which a fire was, as is supposed, kept constantly burning there. The Jews associated with this valley these two ideas, (1) that of the sufferings of the victims that had there been sacrificed; and (2) that of filth and corruption. It became thus to the popular mind a symbol of the abode of the wicked hereafter. It came to signify hell as the place of the wicked. "It might be shown by infinite examples that the Jews expressed hell, or the place of the damned, by this word. The word Gehenna [the Greek contraction of Hinnom] was never used in the time of Christ in any other sense than to denote the place of future punishment." About this fact there can be no question. In this sense the word is used eleven times in our Lord's discourses (Matt. 23:33; Luke 12:5; Matt. 5:22, etc.). HINNOM [SMITH] (lamentation), Valley of, otherwise called "the valley of the son" or "children of Hinnom," a deep and narrow ravine, with steep, rocky sides, to the south and west of Jerusalem, separating Mount Zion to the north from the "hill of evil counsel," and the sloping rocky plateau of the "plain of Rephaim" to the south. The earliest mention of the valley of Hinnom is in (Joshua 15:8; 18:16) where the boundary line between the tribes of Judah and Benjamin is described as passing along the bed of the ravine. On the southern brow, overlooking the valley at its eastern extremity Solomon erected high places for Molech, (1Kings 11:7) whose horrid rites were revived from time to time in the same vicinity the later idolatrous kings. Ahaz and Manasseh made their children "pass through the fire" in this valley, (2Kings 16:3; 2Chronicles 28:3; 33:6) and the fiendish custom of infant sacrifice to the fire-gods seems to have been kept up in Tophet, which was another name for this place. To put an end to these abominations the place was polluted by Josiah, who renders it ceremonially unclean by spreading over it human bones and other corruptions, (2Kings 23:10,13,14; 2Chronicles 34:4,5) from which time it appears to have become the common cesspool of the city, into which sewage was conducted, to be carried off by the waters of the Kidron. From its ceremonial defilement, and from the detested and abominable fire of Molech, if not from the supposed ever-burning funeral piles, the later Jews applied the name of this valley --Ge Hinnom, Gehenna (land of Hinnom)--to denote the place of eternal torment. In this sense the word is used by our Lord. (Matthew 5:29; 10:28; 23:15; Mark 9:43; Luke 12:5) To cause their sons and their daughters to pass through the fire to Molech - Murder of their own children! Unthinkable! Abominable! This shows how far our hearts can traverse into the pit when we backslide from (forsake) the God of Truth and His Word of Truth! Are you daily performing "preventive maintenance" on your heart and soul lest you be led astray and end up in some detestable depravity you never dreamed was even possible? That is what sin unconfessed and unrepented will do! If any of us think we stand (especially in our own power independent of the enabling power of God and His Spirit and His Word) we had been take heed lest we fall headlong into sins as abominable as Israel (1Cor 10:12). I know a young believer (I believe he is genuine) who was actively studying the Word, but he began slowly to drift away and then he began surfing the web for pornography, and was soon frequenting prostitutes and finally ended up having an adulterous affair! His wife saw his phone one day and the truth of Numbers 32:23 came home to roost, the immutable principle that when we sin against Jehovah, we can "be sure (our) sin will find (us) out!" Molech (Moloch in Acts 7:43)(04432)(molek from melek = king) was the god of the Ammonites and Phoenicians to whom some Israelites sacrificed their infants in the valley of Hinnom. In the first Biblical use Jehovah warned Israel (before they committed this sin) "'You shall not give any of your offspring to offer them to Molech, nor shall you profane the name of your God; I am the LORD." (Lev 18:21) and the penalty for committing this heinous idolatrous sacrifice was death (Lev 20:2-5) It is tragic that the one king of Israel who was incriminated in this heinous sin was Solomon (1Ki 11:7)! This is a mystery to me but perhaps 1Ki 3:3 gives us a clue - there was an evil seed (the high places) that Solomon neglected to "kill!" As Owen said "Kill sin lest it be killing you!" Too true! King Josiah was broken and contrite when the Word of the Lord was found (cp the effect of God's Word = Ps 119:25) and from his personal repentance came personal revival (cp 2Ki 23:10). NET Note on Molech - The god Molech is especially associated with the practice of child sacrifice (Lev 18:21; 20:2–5; 2Ki 23:10). In 1Ki 11:7 this god is identified as the god of the Ammonites who is also called Milcom in 1Ki 11:5; 2Ki 23:13. Child sacrifice, however, was not confined to this god; it was also made to the god Baal (Jer 19:5) and to other idols that the Israelites had set up (Ezek 16:20–21). This practice was, however, strictly prohibited in Israel (Lev 18:21; 20:2-5; Dt 12:31; 18:10). It was this practice as well as other pagan rites that Manasseh had instituted in Judah that ultimately led to Judah’s demise (2Ki 24:3-4)! Though Josiah tried to root these pagan practices (2Ki 23:4–14) out of Judah he could not do so. The people had only made a pretense of following his reforms; their hearts were still far from God (Jer 3:10; 12:2). Molek - 8x - Lev 18:21; 20:2-5; 1Ki 11:7; 2Ki 23:10; Jer 32:35 Related Resources on Molech/Moloch... Molech; Moloch - International Standard Bible Encyclopedia (Very Detailed Discussion) Molech - Bridgeway Bible Dictionary Molech - Holman Bible Dictionary Molech - Morrish Bible Dictionary Molech - Cyclopedia of Biblical, Theological and Ecclesiastical Literature Moloch - Easton's Bible Dictionary Moloch - Fausset's Bible Dictionary Molech, Moloch - Hastings' Dictionary of the Bible Moloch - Watson's Biblical & Theological Dictionary Moloch - 1911 Encyclopedia Britannica Moloch - Kitto's Popular Cyclopedia of Biblical Literature Moloch (Molech) - The 1901 Jewish Encyclopedia Molech, Moloch, or Milcom - American Tract Society Bible Dictionary Which I had not commanded them nor had it entered My mind that they should do this abomination, to cause Judah to sin. Abomination (08441)(toebah) refers to a practice or a thing that which is detestable, loathsome or abhorrent. the Lxx translates toebah with bdelugma (946) (derived from bdelusso [see word study] = emit foul odor, turn away from something or someone on account of the "stench". A loathing or disgust, abhor in turn derived from bdeo = to stink; see word study on related - bdekluktos) which describes something foul, that which is extremely hated, disgusted, detested or abhorred. The first NT use of bdelugma is in Mt 24:15 which is fitting as it describes the "Abomination (bdelugma) of desolation" (the Antichrist) (cp Mk 13:14). Compare Jer 7:10 = "then come and stand before Me in this house, which is called by My name, and say, ‘We are delivered!’–that you may do all these abominations?" (NET Note - God expresses his incredulity that they could do these sins, come into the temple and claim the safety of his protection, and then go right back out and commit the same sins.) Ryken - The moral worth of a culture is not determined by how it treats the strong, the rich, and the beautiful, but by how it treats the weak, the poor, and the vulnerable. What can one say about a culture that takes the lives of its own children, whether inside or outside the womb? Or about a culture that makes allowance for assisted suicide? What can one say, in other words, about the post-Christian culture of death...? In the spring of 1997 New Jersey residents were shocked to learn what one high school student did on her prom night. The girl left her glass by the punch bowl, went to the bathroom, gave birth, strangled her child, and then went back out on the floor to dance to her favorite song. A “post-term abortion,” some called it. God calls it an abomination, a human sacrifice to the goddess of self.
Jeremias 32
Spurgeon - Is not this a wonderful passage? After all this sin, and all this provocation, when we expect the thunder and lightning of divine judgment, behold, there is nothing but the sweet voice of pitying love: “They shall be my people, and I will be their God.” Oh, the wonders of divine grace! See what the covenant of grace does for guilty men. This promise is given repeatedly to Israel by Jehovah by several OT prophets (Jeremiah, Ezekiel, Zechariah)... "And I will give them a heart to know Me, for I am the LORD; and they will be My people, and I will be their God, for they will return to Me with their whole heart." (Jeremiah 24:7) "But this is the covenant which I will make with the house of Israel after those days," declares the LORD, "I will put My law within them, and on their heart I will write it; and I will be their God, and they shall be My people. (Jeremiah 31:33) "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 always, for their own good, and for the good of their children after them." (Jeremiah 32:38-39) "And I shall give them one heart, and shall put a new spirit within them (Ed: The blessings of the New Covenant). And I shall take the heart of stone out of their flesh and give them a heart of flesh, that they may walk in My statutes and keep My ordinances, and do them. Then they will be My people, and I shall be their God." (Ezekiel 11:19-20-note) "In order that the house of Israel may no longer stray from Me and no longer defile themselves with all their transgressions. Thus they will be My people, and I shall be their God,"' declares the Lord GOD." (Ezekiel 14:11-note) "For I will take you from the nations, gather you from all the lands, and bring you into your own land. 25 “Then I will sprinkle clean water on you, and you will be clean; I will cleanse you from all your filthiness and from all your idols. 26 “Moreover, I will give you a new heart and put a new spirit within you; and I will remove the heart of stone from your flesh and give you a heart of flesh. 27 “And I will put My Spirit within you and cause you to walk in My statutes, and you will be careful to observe My ordinances. 28 “And you will live in the land that I gave to your forefathers; so you will be My people, and I will be your God. (Ezekiel 36:24-28-note) "And they will be My people, and I will be their God....."My dwelling place also will be with them; and I will be their God, and they will be My people." (Ezekiel 37:23, 27-note) "And I will bring them back, and they will live in the midst of Jerusalem, and they will be My people and I will be their God in truth and righteousness." (Zechariah 8:8 ) "And I will bring the third part through the fire, Refine them as silver is refined, And test them as gold is tested. They will call on My name, And I will answer them; I will say, 'They are My people,' And they will say, 'The LORD is my God.'" (Zechariah 13:9) NET Note - The covenant formula setting forth the basic relationship is reinstituted along with a new covenant (Jer 32:40). See also 24:7; 30:22; 31:1. Unfortunately Phillip Ryken in his excellent, well worded comments on these last passages given to Israel does not even hint that they are fulfilled in Jews who become believers, but uses more general terms such as "God would enter into a beautiful romance with his people." Similarly the Reformation Study Bible and the ESV Study Bible are both strangely silent on who are the recipients of these great promises in Jer 32:37-44. Jeremiah 32:39 and 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. KJV 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: NET I will give them a single-minded purpose to live in a way that always shows respect for me. They will want to do that for their own good and the good of the children who descend from them. ESV 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. NIV I will give them singleness of heart and action, so that they will always fear me for their own good and the good of their children after them. NLT And I will give them one heart and one purpose: to worship me forever, for their own good and for the good of all their descendants. YLT and I have given to them one heart, and one way, to fear Me all the days, for good to them, and to their sons after them: I (KJV): 2Ch 30:12 Isa 52:8 Eze 11:19,20 36:26 37:22 Joh 17:21 Ac 4:32 2Co 13:11 Php 2:1,2 one way (KJV): Jer 6:16 Isa 35:8 Joh 14:6 Heb 10:20 they may (KJV): Jer 32:40 Ge 22:12 Ps 112:1 Pr 14:26,27 23:17 Ac 9:31 for ever (KJV): Heb. all days for the (KJV): Ge 17:7 18:19 De 5:29 11:18-21 Ps 115:13-15 128:6 Eze 37:25 Ac 2:39 3:26 13:33 Ro 11:16 1Co 7:14 GOD'S GIFT OF A NEW HEART I will give them one heart and one way (cp Jer 24:7) - (“singleness of mind and of purpose”) "It was duplicity in worship that led to a breakdown of the Sinai covenant and the crisis that the people are now in." (Lundborn) The English translation of the Greek Septuagint is interesting - "And I will give them another way, and another heart" where "another" is heteros which means another of a different kind. Not like their old duplicitous heart but one like a faithful spouse that holds fast to monogamy eschewing polygamy (not perfectly in this life but as the general direction of one's life!). One heart and one way is a reference to the New Covenant which was described in Jeremiah 31:31 but was also promised through the prophet Ezekiel who emphasized the effect of that covenant on the heart - Ezekiel 11:19 “And I shall give them one heart, and shall put a new (brand new, like nothing ever seen before) spirit within them. And I shall take the heart of stone out of their flesh and give them a heart of flesh." Ezek 36:26-27 "Moreover, I will give you a new heart and put a new spirit within you; and I will remove the heart of stone from your flesh and give you a heart of flesh. 27“And I will put My Spirit within you and cause you to walk in My statutes (God's Power), and you will be careful to observe My ordinances (Man's Responsibility)." Note that it is no coincidence that the same Hebrew adjective "new" (chadash) is also used in the description of the "New Covenant" (see New Covenant in the Old Testament ) in Jeremiah 31:31-note. Whereas the one heart speaks of the power for a new way of life, one way speaks of living out that new life in outward conduct. Related Resources: Circumcision of the Heart. GIVE ME AN UNDIVIDED HEART Charles Dyer writes that "Not only will the people of Israel be restored to their land, but also they will be restored to their God. They will be His people and He will be their God." (See context in The Bible Knowledge Commentary) NET Note on one heart and one way - The phrase “one heart” refers both to unanimity of will and accord (cf. 1Chr 12:38; 2Chr 30:12) and to singleness of purpose or intent (cf. Ezek 11:19 and see BDB 525 s.v. ֵלב 4 where reference is made to “inclinations, resolutions, and determinations of the will”). The phrase “one way” refers to one way of life or conduct (cf. BDB 203 s.v. דֶּרֶךְ 6.a where reference is made to moral action and character), a way of life that is further qualified by the goal of showing “fear, reverence, respect” for the LORD....Other passages also speak about the “single-minded purpose” (one heart) and “living in a way that shows respect for me.” Dt 30:6–8 speaks of a circumcised heart that will love Him, obey Him, and keep His commands. Ezek 11:20–21 speaks of the removal of a stony heart and the giving of a single-minded, “fleshy” heart and a new spirit that will follow his decrees and keep his laws. Ezek 36:26–27 [Ed: Describing the New Covenant] speaks of the removal of a stony heart and the giving of a new, “fleshy” heart and a new spirit and an infusion of God’s own Spirit so that they will be able [Ed: under the Old Covenant they simply were NOT ABLE to] to follow his decrees and keep his laws. Jer 24:7 speaks of the giving of a (new) heart so that they might “know” [Ed: Not just "know about Him" but intimately know God in personal experience] Him. And Jer 31:33 speaks of God writing his law on their hearts. All this shows that there is a new motivation and a new enablement for fulfilling the old stipulations, especially that of whole-hearted devotion to him (cf. Dt 6:4–6 = “Hear, O Israel! The LORD is our God, the LORD is one! 5“And you shall love the LORD your God with all your heart and with all your soul and with all your might. 6“And these words, which I am commanding you today, shall be on your heart;). Feinberg - The reference to inner disposition and outward expression again points to the new covenant with its promise of a new heart. That - Always be alert to these terms of purpose or result which give help to decipher the passage. What is the purpose? That they may fear Me always. THOUGHT - Some believers think "fear" is an OT teaching and has no place in the NT but this is not correct. Paul mentions holy fear in 2Cor 7:1+ and Phil 2:12+ as an important aspect of the sanctification process. Peter mentions holy fear also in the context of a motivating factor in our sanctification in 1Pe 1:17+. John includes fear as a integral component in the description of the "eternal Gospel" in Rev 14:6-7+. Finally we even see a call for holy fear in heaven (Rev 19:5+). So godly fear is a good, Scriptural quality which is an important aspect of the Gospel and an identifying attribute of a genuine believer. In fact the antithesis is described as characteristic of unbelievers Paul writing that “THERE IS NO FEAR OF GOD BEFORE THEIR EYES.” (Ro 3:18+). They may fear Me always - "Always" is a long time! There is simply no way men with fallen flesh can or will fear Jehovah always! The implication is that they have a new power (the Holy Spirit in Ezek 36:27+) Who enables them to fear...always. fear God is to submit to His sovereign majesty and walk according to His way. Jer 32:40 explains the source of this holy fear. It is not intrinsic to fallen men but is a divine benefit of the New Covenant. The key to real life is the fear of the Lord (Deut 4:10; 6:2; 14:23; 31:13). It was in the OT and it still true in the New Testament, but praise God now in the New Covenant, God has but this holy, reverential fear within our hearts. And yet we still have responsibility to nurture and cultivate this good, godly fear, that we might order our steps motivated and empowered by that fear. One aspect of this fear is that I as a child of God have a holy dread of saying or doing anything that would grieve my heavenly Father. This has always been God's desire for us in the NT even as it was for His Chosen People Israel in the OT over which He said in Deuteronomy 5:29 "Oh that they had such a heart in them, that they would fear Me, and keep all My commandments always, that it may be well with them and with their sons forever!" Holy fear is a good thing! For their own good and for the good of their children after them (Deut 6:24, 4:10, 6:2 contrast your own ruin in Jer 7:6, 25:7 = your own harm) - Jon Courson comments “I’m doing this for their good,” God says. Perhaps you feel carried away tonight. The bill collectors are calling. The lab reports are coming. Maybe the divorce papers are arriving. But the Lord would remind you—just as He did His people in Jeremiah’s day—that what He allows is for your good, to bring you to the place where you might have a single heart, a right heart. Everything God does is with this in mind. Jeremiah 32:40 "I 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. KJV 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. NET I will make a lasting covenant with them that I will never stop doing good to them. I will fill their hearts and minds with respect for me so that they will never again turn away from me. ESV 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. NIV I will make an everlasting covenant with them: I will never stop doing good to them, and I will inspire them to fear me, so that they will never turn away from me. NLT And I will make an everlasting covenant with them: I will never stop doing good for them. I will put a desire in their hearts to worship me, and they will never leave me. YLT and I have made for them a covenant age-during, in that I turn not back from after them for My doing them good, and My fear I put in their heart, so as not to turn aside from me; I will make (KJV): Jer 31:31-33 50:5 Ge 17:7-13 2Sa 23:4 Isa 24:5 55:3 61:8 Lu 1:72-75 Ga 3:14-17 Heb 6:13-18 7:24 Heb 13:20-21 that I (KJV): Eze 39:29 Joh 10:27-30 Ro 8:28-39 but I (KJV): Jer 31:33 Eze 36:26 Heb 4:1 Jas 1:17 1Pe 1:5 Related Passages: Hebrews 13:20-21 Now the God of peace, who brought up from the dead the great Shepherd of the sheep through the blood of the eternal (everlasting) covenant, even Jesus our Lord, 21 equip you in every good thing to do His will, working in us that which is pleasing in His sight, through Jesus Christ, to whom be the glory forever and ever. Amen. Isaiah 55:3 “Incline your ear and come to Me. Listen, that you may live; And I will make an everlasting covenant with you, According to the faithful mercies shown to David. Isaiah 61:8 For I, the LORD, love justice, I hate robbery in the burnt offering; And I will faithfully give them their recompense And make an everlasting covenant with them. Ezekiel 16:60 “Nevertheless, I will remember My covenant with you in the days of your youth, and I will establish an everlasting covenant with you. Ezekiel 37:26 “I will make a covenant of peace with them; it will be an everlasting covenant with them. And I will place them and multiply them, and will set My sanctuary in their midst forever. GOD CUTS AN EVERLASTING COVENANT WITH ISRAEL I will make (karath = cut) an everlasting (olam) covenant (beriyth) with them - This is clearly a reference to the New Covenant (see Jeremiah 31:31-34+) which is in a sense an "extension" of the previous "everlasting" covenant Jehovah had cut with Abraham, Isaac and Jacob (Ge 17:7, 13, 19). Everlasting Covenant - This phrase occurs 16x in the Old Testament but you need to check the context to determine which covenant is in view - Ge 9:16; 17:7, 13, 19; Lev 24:8; Nu 18:19; 2Sa 23:5; 1Chr 16:17; Ps 105:10; Isa 24:5; 55:3; 61:8; Jer 32:40; 50:5; Ezek 16:60; 37:26, Isa. 55:3; Ezek. 16:60; 37:26. Guzik "What is unsaid in this passage, but detailed in other passages in the Hebrew and Greek Scriptures, is that this change of disposition is due to the atoning work of the Messiah, where His righteousness is granted to His people by faith." The everlasting covenant is described elsewhere as a covenant of “peace” (Ezek 34:25; 37:26; Isa 54:10). With them - The critical question is who is them? If context is king in interpretation (and it is!), then clearly them refers to the Jews. Jeremiah 31:31 which also describes this everlasting covenant teaches us that them is the house of Israel (Northern 10 Tribes that went off into Assyrian Exile) and the house of Judah (the Southern 2 Tribes - Judah and Benjamin - which in context of Jeremiah were soon to go off into Babylonian Exile). To say this covenant was not cut with the Jews is to deny the normal sense of the text. Can we apply these truths to the NT Church? Absolutely, but the promise from Jehovah was not addressed initially to the Church but to Israel. John MacArthur on an everlasting covenant - The ultimate fulfillment of a future in the land was not fulfilled in the Ezra/Nehemiah return. This occurs in the time when God gives the people of Israel a new heart in eternal salvation along with their return to the ancient land (cf. Jeremiah 33:8, 9+; Ezek. 36:26+). (See context in The MacArthur Bible Commentary or borrow The MacArthur Study Bible) See related resources - The New Covenant in the Old Testament Why the New Covenant is Better than the Old Covenant is Better Three Covenant's Compared, the Abrahamic, the Old and the New NET Note - For other references to the lasting (or everlasting) nature of the new covenant see Isa 55:3; 61:8; Jer 50:5; Ezek 16:60; 37:26. The new covenant appears to be similar to the ancient Near Eastern covenants of grants whereby a great king gave a loyal vassal a grant of land or dynastic dominion over a realm in perpetuity in recognition of past loyalty. The right to such was perpetual as long as the great king exercised dominion, but the actual enjoyment could be forfeited by individual members of the vassal’s dynasty. The best example of such an covenant in the OT is the Davidic covenant where the dynasty was given perpetual right to rule over Israel. Individual kings might be disciplined and their right to enjoy dominion taken away, but the dynasty still maintained the right to rule (see 2Sa 23:5; Ps 89:26–37 and note especially 1Ki 11:23–39). The new covenant appears to be the renewal of God’s promise to Abraham to always be the God of his descendants and for his descendants to be his special people (Ge 17:7) something they appear to have forfeited by their disobedience (see Hos 1:9). However, under the new covenant he promises to never stop doing them good and grants them a new heart, a new spirit, the infusion of his own spirit, and the love and reverence necessary to keep from turning away from him. The new covenant is not based on their past loyalty but on his gracious forgiveness and his gifts. That I will not turn away from them, - God affirms His everlasting faithfulness to Israel, somewhat ironically by using the Hebrew verb shub/sub which had so often been used in descriptions of Israel's turning away from Jehovah! (e.g., Mal 3:7-note) "Ironic grace" indeed! Lundborn - The Hebrew actually reads, “I will not turn away from after them (lō-āšûb mē'ahărêhem),” which is strange because of an assumed anthromorphism. The idea seems to be that Yahweh, in times past, has followed behind his covenant people and seen detestable sights, e.g., disgusting idols, and turned to walk away. But in the future, Yahweh says he will not do this. The same imagery, basically, is present in Deut 23:14, where it says that excrement in the camp must be covered up because Yahweh on a walk through the camp might come upon it, in which case the people are warned: “He will turn away from after you” (šāb mē'ahăreykā). To do them good - In the context of the bad news for the first 29 chapters, this is surely "good news" of a good God doing good to them. I will put the fear of Me in their hearts - I will signifies God is the initiator and the enabler of this holy reverential fear of Himself because we know that fallen, unregenerate men do not rightly fear God (Ro 3:18-note). They may shake at the thought of His wrath, but they have no sense of genuine awe. Their hearts - Recall that in Hebrew the heart does not so much speak of one's emotions (as often used in English) but of the center of one's will and intellect. I like to think of it as our "control center" so to speak. I will put the fear of Me in their hearts so that they will not turn away from Me - Here the fear is a reverential awe of God's awesomeness! Who is their and they? From the context Jehovah is speaking directly to Israel and not to the church. This truth is applicable to the church but it was spoken first and directly to Israel and as noted before this promise is yet to be fully fulfilled to Israel as a nation. One component of the New Covenant is that they will now have a reverential fear of Jehovah. Notice the term of purpose "so that," which shows that the purpose of proper reverential fear of Jehovah is to turn away (same Hebrew verb shub/sub) from evil. Job 1:1 clearly demonstrates this dynamic relationship between fear and behavior = "There was a man in the land of Uz, whose name was Job, and that man was blameless, upright, fearing God, and turning away from evil." Fear is a good thing in the Christian life as it serves as a restrainer of the strong lusts of our fallen flesh nature. Fear is a motivating incentive which counters the evil impulses emanating from our depraved flesh. (Read Pr 8:13, Pr 14:27, 16:6, Job 28:28, Ps 34:11-14, Eccl 12:13, 2Cor 7:1-note, 1Pe 1:17-note) They will not turn away from me - The 1871 commentary by Commentary Critical and Explanatory on the Whole Bible, reads and interprets this text literally noting that this promise has "never yet fully realized as to the Israelites." This is another way to describe the perseverance of the saints. As an aside the 1871 Commentary Critical and Explanatory on the Whole Bible is probably one of the better pre-1900 commentaries in terms of conservative, literalistic interpretation of the Bible and as such tends to give a more accurate rendering of the prophetic passages. Lundborn - The covenant people “turned away” (sûr) from Yahweh in the wilderness when they made the golden calf (Ex 32:8; Deut 9:12). Compare the admonitions in 1 Sam 12:20 and Deut 11:16–17. Jeremiah 32:41 "I 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. KJV 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. NET I will take delight in doing good to them. I will faithfully and wholeheartedly plant them firmly in the land.' ESV 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. NIV I will rejoice in doing them good and will assuredly plant them in this land with all my heart and soul. NLT I will find joy doing good for them and will faithfully and wholeheartedly replant them in this land. YLT and I have rejoiced over them to do them good, and have planted them in this land in truth, with all my heart, and with all My soul. I (KJV): De 30:9 Isa 62:5 65:19 Zep 3:17 and I (KJV): Jer 18:9 24:6 31:28 Am 9:15 assuredly (KJV): Heb. in truth, or stability, Ho 2:19,20 GOD WILL REJOICE OVER ISRAEL I will rejoice over them to do them good (Deut. 28:63, 30:9; Isa. 62:5; 65:19) - Zephaniah 3:17 (note) echoes this promise to Israel that better days are coming because "The LORD your God is in your midst, A victorious warrior. He will exult over you with joy, He will be quiet in His love, He will rejoice over you with shouts of joy." J
Jeremias 32
Spurgeon - See how God puts his whole heart to the work when he is blessing his people. When he forgives sin, it is with his whole heart and soul. May we, with our whole heart and soul, repent of our sin; and then, with all our heart and soul, serve the Lord! The Lxx gives a slightly different sense - And I will visit them to do them good, and I will plant them in this land in faithfulness (~Israel will be faithful), and with all my heart, and with all my soul. Jamieson commenting on plant them writes that the idea is "rather, in stability, that is, permanently, forever." (Ref) Lundborn on with all My heart and with all My soul - Yahweh is using language normally reserved for the people and their commitment to Yahweh (Dt 4:29; 6:5; 10:12; 1Ki 2:4; 2Ki 23:3). Only here in the OT is the expression “with all my heart and with all my soul” used in reference to God. I will faithfully plant them (Literal - have planted them in this land in truth) - Elsewhere in Jeremiah this same construction is found in Jer 4:2RSV “in truth”; Jer 26:15RSV “in truth”; and Jer 28:9RSV “truly”. Faithfully (0571)('emeth from the verb aman = to confirm, support, believe, be faithful) is a feminine noun meaning truth, faithfulness, that which gives complete reliability. It is frequently connected with lovingkindness (Pr 3:3; Hos 4:1, 40:11, 61:7, 69:13, 85:10, 86:14, 89:14, 108:4) and occasionally with other terms such as peace (2Ki 20:19); righteousness (Isa. 48:1); and justice (Ps. 111:7). To walk in truth is to conduct oneself according to God’s holy standards (1Ki 2:4; 3:6; Ps. 86:11; Isa. 38:3). Truth was a measure of one’s word (1Ki 22:16; Da 11:2) and actions (Ge 24:49; Josh. 2:14). God is the God of truth (Ps 31:5, Ps 57:3, 10, 69:13 = "saving truth"; Ps 71:22, Ps 111:7, 115:1) See God's attribute of Truth. The Lxx often uses aletheia (or cognates like alethinos) to translate 'emeth. The first use fittingly describes Jehovah's faithfulness (Ge 24:27, cp Ge 32:10, Ps 30:9, Neh 9:33, Ps 54:5, Ps 91:4) Who is described as the "God of truth" (Ps 31:5) Jacob asks Joseph to deal with him in faithfulness (Ge 47:29) In Ge 42:16 Joseph tests the brothers to see if their words are truth. God told Moses to select men of truth to be judges which He characterized as those who hate dishonest gain (Ex 18:21). Jehovah revealed Himself to Moses as "The LORD, the LORD God, compassionate and gracious, slow to anger, and abounding in lovingkindness and truth." In Deuteronomy 'emeth is used 3 times of that which is true or in accordance with fact or reality and thus genuine and not false. (Dt 13:14, 17:4, 22:20, cp 1Ki 10:6, 2Chr 9:5) When the Israelites encountered Rahab she bid them to give her a pledge of truth that she and her household would be treated kindly and they responded they would "deal kindly and faithfully" with her. (Josh 2:12, 14) In some of his last words before passing on Joshua called on Israel to "fear the LORD and serve Him in sincerity and truth and put away the gods" their fathers had served (Joshua 24:14) Samuel gave a similar exhortation to Israel to “Only fear the LORD and serve Him in truth with all your heart; for consider what great things He has done for you." (1Sa 12:24, cp Ps 51:6). These last two uses beg the practical question - "Am I serving God in truth (e.g., putting away the gods" or idols that entice me) or is there an element of hypocrisy in my service, a mask that hides who I really am when I am alone and no one else can see or know what I am thinking or doing?" God is most interested in men walking before "Him in truth with all their heart and with all their soul." (1Ki 2:4, Ps 86:11, cp David in 1Ki 3:6, Ps 26:3, Hezekiah in 2Ki 20:3, 2Chr 31:20, Ps 15:2 = "truth in his heart" is one of characteristics of the man who dwells on God's holy hill - Ps 15:1) 2 Chronicles 15:3 records the tragedy that "For many days Israel was without the true God and without a teaching priest and without law." Ps 19:9 says "The judgments of the LORD are true; they are righteous altogether." 'Emeth (truth) is a godly trait men should pray for (Ps 25:5 , cp the prayer in Ps 43:3) ) for all Jehovah's paths are "lovingkindness an truth to those who keep His covenant and His testimonies." (Ps 25:1) 'Emeth - 127x in 126v - Gen 24:27, 48f; 32:10; 42:16; 47:29; Ex 18:21; 34:6; Deut 13:14; 17:4; 22:20; Josh 2:12, 14; 24:14; Jdg 9:15f, 19; 1 Sam 12:24; 2 Sam 2:6; 7:28; 15:20; 1 Kgs 2:4; 3:6; 10:6; 17:24; 22:16; 2 Kgs 20:3, 19; 2 Chr 9:5; 15:3; 18:15; 31:20; 32:1; Neh 7:2; 9:13, 33; Esth 9:30; Ps 15:2; 19:9; 25:5, 10; 26:3; 30:9; 31:5; 40:10f; 43:3; 45:4; 51:6; 54:5; 57:3, 10; 61:7; 69:13; 71:22; 85:10f; 86:11, 15; 89:14; 91:4; 108:4; 111:7f; 115:1; 117:2; 119:43, 142, 151, 160; 132:11; 138:2; 145:18; 146:6; Prov 3:3; 8:7; 11:18; 12:19; 14:22, 25; 16:6; 20:28; 22:21; 23:23; 29:14; Eccl 12:10; Isa 10:20; 16:5; 38:3, 18f; 39:8; 42:3; 43:9; 48:1; 59:14f; 61:8; Jer 2:21; 4:2; 9:5; 10:10; 14:13; 23:28; 26:15; 28:9; 32:41; 33:6; 42:5; Ezek 18:8f; Dan 8:12, 26; 9:13; 10:1, 21; 11:2; Hos 4:1; Mic 7:20; Zech 7:9; 8:3, 8, 16, 19; Mal 2:6 Christopher J H Wright in the respected commentary series Bible Speaks Today has an amalgamated interpretation of the promises in Jeremiah 32:37-44. He writes "The expectations and hopes of Jeremiah’s Book of Consolation, along with similar oracles in Hosea, Isaiah and Ezekiel, were indeed realized. From 538 BC onward groups of exiles returned to Judah and rebuilt the country and their city." I will go on to quote Wright to show how difficult it is to find evangelical modern writers that interpret the Biblical text literally and in context. For example Wright goes on to say "Some commentators reject and denounce any attempt to read the new covenant text of Jeremiah 31 with Christian significance. They brand such reading as ‘ supersessionist’, i.e. the presumed belief that the Christian church has simply replaced the Jews, who are said to have been rejected from God’s purposes. Such commentators therefore wish to confine the relevance and the promise of these verses to ethnic Old Testament Israel and contemporary Jewish people alone, and regard Christian appropriation of them as ‘preemptive’, and distorting (Ed comment - That is an unfair criticism at least of the writer you are reading. Clearly the New Covenant has applicability to NT believers because that's what the NT says. But that applicability by no means excludes a future fulfillment to the Jewish Nation in the end-times. cf Ro 11:25-27+)." Wright continues "it is surely necessary for any reading of the text that claims to be Christian to reflect on how it ( the New Covenant) is further and ultimately fulfilled through Jesus Christ. That is certainly what the New Testament does (Ed comment - Well, not exactly. While the New Covenant is indeed inaugurated by Jesus Christ and by His blood, the fulfillment of His covenant with the house of Israel and the house of Judah [Jer 31:31] will not occur until Jesus returns a second time as Paul clearly describes in Romans 11:26! How could one possibly say that this has already transpired when the majority of the literal nation of Israel at present are not believers and most are not even orthodox Jews!) Finally Wright sees a future fulfillment of some of Jeremiah's prophecies, but not in a literal land of Israel (which a literal reading of the text makes it difficult to avoid if one sticks to a normal reading of the text! Compare parallel literal land promises in Amos 9:14-15+!) Instead, Wright sees the fulfillment of the promises "in the new creation" referring to the New Heaven and New Earth (Rev 21-22). So while Wright may not agree that he is a "supersessionist," his comments essentially end up erasing the nation of Israel as a recipient of the literal promises. He attempts to explain Romans 9-11 but he fails to mention Romans 11:26. Let me just mention nine of the more obvious flaws with Wright's lengthy discourse on Jeremiah 32:37-44 - (1) Gather them out of all the lands" (v37) - Even an ancient writer like Jerome who was certainly not a dispensationalist says "This promise, taken in its full extent (Ed: I take that he means "literally" but I could be incorrect) was not made good to those that returned from (Babylonian) captivity; because they were frequently infested with wars, as well by the kings of Syria and Egypt as by the rest of their neighbours; and they were finally subdued and destroyed by the Romans." The TSK adds "God's word cannot fail; therefore there remaineth yet a rest for the ancient people of God." (2) Make them dwell in safety (v 37b) - When? On the New Earth? Jehovah says I will bring them back to THIS PLACE." If words have meaning, Jehovah is clearly speaking of the land of Israel. That simply cannot be ignored without spiritualizing the text. (3) They shall be My people - (v38) - To whom is Jeremiah writing? If context means anything, clearly he is addressing Judah. This is not addressed directly to the church unless one spiritualizes the text. (4) Them (v39) - same argument as in #3 - Jehovah is addressing the Jews. (5) I will faithfully plant them in this land (v41). What land? What does the context say? Look at the names of the specific geographic places. They are all in Israel. He is speaking of Israel and to interpret this as the New Earth is to spiritualize a text which begs to be read and interpreted literally! 6) Great disaster on this people (v42) - Who are "this people" in context? A normal reading by an unbiased observer leaves no doubt that this is a reference to the Jews. And so just as Jehovah brought disaster on them He would "bring on them ALL the good" that He promised to "them" (the Jews). Regardless of whether you accept a millennium or not, how can one honestly read this text literally and not see it clearly as referring to the Jews. And "all the good" of the promises have not been fulfilled to them - they are not secure in their land (cp the cry for peace in the middle east, etc), they do not have one heart and one way that they fear Jehovah always, etc. (7) Fields shall be bought in this land (v 43) - "This land" is the land of Israel and this passage cannot be spiritualized because there is no hint that fields will be bought in the New Earth. (8) 'Men shall buy fields for money, sign and seal deeds, and call in witnesses (v44a) Are deeds going to be signed, sealed, and witnessed throughout Judah in the "new creation?" And if this is not normal language, what is? This is a major historical theme of this chapter. Did God just mean for Jeremiah to spiritualize His command to buy, sign, seal and witness the purchase of land in Israel? Of course not, so what right does the honest interpreter have to say in this passage these terms are just being used allegorically. That is "hermeneutical hopscotch" to put it kindly! (9) Jeremiah lists six specific geographic locations (v44). Note that these 6 geographic locations are also mentioned in Jer 17:26. These are real places! A literal, normal reading of the these two texts (Jer 17:26 and Jer 32:44) clearly speaks of a literal land of Israel! To try to spiritualize these specific geographic locations to the New Earth would be like saying the text has no literal meaning. Clearly Christopher Wright has spiritualized the text to fit with his preconceived systematic interpretation which has no place for a literal Israel in the last days before Jesus returns. Finally, I would add that even pre-1900, non-dispensationalists such as C H Spurgeon, J C Ryle, Horatius Bonar and Charles Simeon saw a literal Israel as playing a key in fulfilling prophecies such as those in Jeremiah 30-33! If you are interested in a literal interpretation of Jeremiah, I would strongly recommend not buying Wright's commentary on Jeremiah. (Bible Speaks Today-Jeremiah) Regarding Jer 32:41 Spurgeon's understanding of the passage is fundamentally different from that of Calvin for in 1887 Spurgeon declared, "We cannot help looking for the restoration of the scattered Israelites to the land which God has given to them by a covenant of salt: we also look for the time when they shall believe in the Messiah Whom they have rejected, and shall rejoice in Jesus of Nazareth, whom today they despise. There is great encouragement in prophecy to those who work among the seed of Israel; and it is greatly needed, for of all mission fields it has been commonly represented to be one of the most barren, and upon the work the utmost ridicule has been poured. God has, therefore, supplied our faith with encouragements larger than we have in almost any other direction of service. Let those who believe work on! Those who believe not may give it up. They shall not have the honor of having helped to gather together the ancient nation to which our Lord himself belonged; for be it never forgotten that Jesus was a Jew." It is notable that a pre-1900 commentary by Adam