Jeremiah 32:11

By tradition, they made a copy of the deed. Jeremiah's secretary, Baruch, took care of both documents. This happened publicly in the guardhouse courtyard.

• Many people might have thought Jeremiah acted foolishly when he agreed to buy the land. After Jerusalem fell and many people went into exile, the land's value would drop to almost nothing. Still, Jeremiah immediately bought the field.

• Matthew 27:9–10 refers to the “what was spoken through Jeremiah the prophet,” which might allude to this event.

evidence . . . sealed . . . open--Two deeds were drawn up in a contract of sale; the one, the original copy, witnessed and sealed with the public seal; the other not so, but open, and therefore less authoritative, being but a copy. GATAKER thinks that the purchaser sealed the one with his own seal; the other he showed to witnesses that they might write their names on the back of it and know the contents; and that some details, for example, the conditions and time of redemption were in the sealed copy, which the parties might not choose to be known to the witnesses, and which were therefore not in the open copy. The sealed copy, when opened after the seventy years' captivity, would greatly confirm the faith of those living at that time. The "law and custom" refer, probably, not merely to the sealing up of the conditions and details of purchase, but also to the law of redemption, according to which, at the return to Judea, the deed would show that Jeremiah had bought the field by his right as next of kin (Lev 25:13-16), [LUDOVICUS DE DIEU].

It appears by the date of this chapter that we are now coming very nigh to that fatal year which completed the desolations of Judah and Jerusalem by the Chaldeans. God's judgments came gradually upon them, but, they not meeting him by repentance in the way of his judgments, he proceeded in his controversy till all was laid waste, which was in the eleventh year of Zedekiah; now what is here recorded happened in the tenth. The king of Babylon's army had now invested Jerusalem and was carrying on the siege with vigour, not doubting but in a little time to make themselves masters of it, while the besieged had taken up a desperate resolution not to surrender, but to hold out to the last extremity. Now,
I. Jeremiah prophesies that both the city and the court shall fall into the hands of the king of Babylon. He tells them expressly that the besiegers shall take the city as a prize, for God, whose city it was in a peculiar manner, will give it into their hands and put it out of his protection (Jer 32:3), - that, though Zedekiah attempt to make his escape, he shall be overtaken, and shall be delivered a prisoner into the hands of Nebuchadnezzar, shall be brought into his presence, to his great confusion and terror, he having made himself so obnoxious by breaking his faith with him, he shall hear the king of Babylon pronounce his doom, and see with what fury and indignation he will look upon him (His eyes shall behold his eyes, Jer 32:4), - that Zedekiah shall be carried to Babylon, and continue a miserable captive there, until God visit him, that is, till God put an end to his life by a natural death, as Nebuchadnezzar had long before put an end to his days by putting out his eyes. Note, Those that live in misery may be truly said to be visited in mercy when God by death takes them home to himself. And, lastly, he foretels that all their attempts to force the besiegers from their trenches shall be ineffectual: Though you fight with the Chaldeans, you shall not prosper; how should they, when God did not fight for them? Jer 32:5. See Jer 34:2, Jer 34:3.
II. For prophesying thus he is imprisoned, not in the common goal, but in the more creditable prison that was within the verge of the palace, in the king of Judah's house, and there not closely confined, but in custodia libera - in the court of the prison, where he might have good company, good air, and good intelligence brought him, and would be sheltered from the abuses of the mob; but, however, it was a prison, and Zedekiah shut him up in it for prophesying as he did, Jer 32:2, Jer 32:3. So far was he from humbling himself before Jeremiah, as he ought to have done (Ch2 36:12), that he hardened himself against him. Though he had formerly so far owned him to be a prophet as to desire him to enquire of the Lord for them (Jer 21:2), yet now he chides him for prophesying (Jer 32:3), and shuts him up in prison, perhaps not with design to punish him any further, but only to restrain him from prophesying any further, which was crime enough. Silencing God's prophets, though it is not so bad as mocking and killing them, is yet a great affront to the God of heaven. See how wretchedly the hearts of sinners are hardened by the deceitfulness of sin. Persecution was one of the sins for which God was now contending with them, and yet Zedekiah persists in it even now that he was in the depth of distress. No providences, no afflictions, will of themselves part between men and their sins, unless the grace of God work with them. Nay, some are made worse by those very judgments that should make them better.
III. Being in prison, he purchases from a near relation of his a piece of ground that lay in Anathoth, Jer 32:6, Jer 32:7, etc.
1. One would not have expected, (1.) That a prophet should concern himself so far in the business of this world; but why not? Though ministers must not entangle themselves, yet they may concern themselves in the affairs of this life. (2.) That one who had neither wife nor children should buy land. We find (Jer 16:2) that he had no family of his own; yet he may purchase for his own use while he lives, and leave it to the children of his relations when he dies. (3.) One would little have thought that a prisoner should be a purchaser; how should he get money beforehand to buy land with? It is probably that he lived frugally, and saved something out of what belonged to him as a priest, which is no blemish at all to his character; but we have no reason to think that the people were kind, or that his being beforehand was owing to their generosity. Nay, (4.) It was most strange of all that he should buy a piece of land when he himself knew that the whole land was now to be laid waste and fall into the hands of the Chaldeans, and then what good would this do him? But it was the will of God that he should buy it, and he submitted, though the money seemed to be thrown away. His kinsman came to offer it to him; it was not of his own seeking; he coveted not to lay house to house and field to field, but Providence brought it to him, and it was probably a good bargain; besides, the right of redemption belonged to him (Jer 32:8), and if he refused he would not do the kinsman's part. It is true he might lawfully refuse, but, being a prophet, in a thing of this nature he must do that which would be for the honour of his profession. It became him to fulfil all righteousness. It was land that lay within the suburbs of a priests' city, and, if he should refuse it, there was danger lest, in these times of disorder, it might be sold to one of another tribe, which was contrary to the law, to prevent which it was convenient for him to buy it. It would likewise be a kindness to his kinsman, who probably was at this time in great want of money. Jeremiah had but a little, but what he had he was willing to lay out in such a manner as might tend most to the honour of God and the good of his friends and country, which he preferred before his own private interests.
2. Two things may be observed concerning this purchase: -
(1.) How fairly the bargain was made. When Jeremiah knew by Hanameel's coming to him, as God had foretold he would, that it was the word of the Lord, that it was his mind that he should make this purchase, he made no more difficulty of it, but bought the field. And, [1.] He was very honest and exact in paying the money. He weighted him the money, did not press him to take it upon his report, though he was his near kinsman, but weighed it to him, current money. It was seventeen shekels of silver, amounting to about forty shillings of our money. The land was probably but a little field and of small yearly value, when the purchase was so low; besides, the right of inheritance was in Jeremiah, so that he had only to buy out his kinsman's life, the reversion being his already. Some think this was only the earnest of a greater sum; but we shall not wonder at the smallness of the price if we consider what scarcity there was of money at this time and how little lands were counted upon. [2.] He was very prudent and discreet in preserving the writings. They were subscribed before witnesses. One copy was sealed up, the other was open. One was the original, the other the counterpart; or perhaps that which was sealed up was for his own private use, the other that was open was to be laid up in the public register of conveyances, for any person concerned to consult. Due care and caution in things of this nature might prevent a great deal of injustice and contention. The deeds of purchase were lodged in the hands of Baruch, before witnesses, and he was ordered to lay them up in an earthen vessel (an emblem of the nature of all the securities this world can pretend to give us, brittle things and soon broken), that they might continue many days, for the use of Jeremiah's heirs, after the return out of captivity; for they might then have the benefit of this purchase. Purchasing reversions may be a kindness to those that come after us, and a good man thus lays up an inheritance for his children's children.
(2.) What was the design of having this bargain made. It was to signify that though Jerusalem was now besieged, and the whole country was likely to be laid waste, yet the time should come when houses, and fields, and vineyards should be again possessed in this land, Jer 32:15. As God appointed Jeremiah to confirm his predictions of the approaching destruction of Jerusalem by his own practice in living unmarried, so he now appointed him to confirm his predictions of the future restoration of Jerusalem by his own practice in purchasing this field. Note, It concerns ministers to make it to appear in their whole conversation that they do themselves believe that which they preach to others; and that they may do so, and impress it the more deeply upon their hearers, they must many a time deny themselves, as Jeremiah did in both these instances. God having promised that this land should again come into the possession of his people, Jeremiah will, on behalf of his heirs, put in for a share. Note, It is good to manage even our worldly affairs in faith, and to do common business with an eye to the providence and promise of God. Lucius Florus relates it as a great instance of the bravery of the Roman citizens that in the time of the second Punic war, when Hannibal besieged Rome and was very near making himself master of it, a field on which part of his army lay, being offered to sale at that time, was immediately purchased, in a firm belief that the Roman valour would raise the siege, lib. ii. cap. 6. And have not we much more reason to venture our all upon the word of God, and to embark in Zion's interests, which will undoubtedly be the prevailing interests at last? Non si male nunc et olim sic erit - Though now we suffer, we shall not suffer always.

Jeremiah 32:6-15

6. And Jeremiah said, The word of the LORD came unto me, saying,

6. Et dixit Jeremias, Fuit sermo Jehovae ad me dicendo,

7. Behold, Hanameel the son of Shallum, thine uncle, shall come unto thee, saying, Buy thee my field that is in Anathoth: for the right of redemption is thine to buy it

7. Ecce Chanameel filius Sellum patrui tui yenit ad to (aut, venturus est ad to) qui dicet, Eme tibi agrum meum qui est in Anathoth; quia tibi jus affinitatis (vertunt, jus redemptionis, sed redemptio illa refertur ad affinitatem, vel cognationem, jus ignitur cognationis) ad emendum.

8. So Hanameel mine uncle's son came to me in the court of the prison according to the word of the LORD, and said unto me, Buy my field, I pray thee, that is in Anathoth, which is in the country of Benjamin: for the right of inheritance is thine, and the redemption is thine; buy it for thyself. Then I knew that this was the word of the LORD.

8. Et venit ad me Chanameel filius patrui mei, sicut loquutus fuerat Jehova, ad atrium custodiae, et dixit mihi, Eme agedum agrum meum qui est in Anathoth, quod oppidum est in terra Benjamin, quia tibi jus haereditatis (vel, possessionis; yrs significat proprie haereditario jure possidere) et tibi redemptio; eme tibi: tunc cognovi quod hic esset sermo Jehovae.

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

9. Et emi agrum ab ChanameeI filio patrui mei qui erat in Anathoth, et appendi ei pecuniam, septem siclos et decem nunmxos argentcos.

10. And I subscribed the evidence, and sealed it, and took witnesses, and weighed him the money in the balances.

10. Et scripsi in libro et obsignavi, et contestatus sum testes, et appendi pecuniam in statem (vel, in lancibus; est in auribus, sed metaphorice trutinam in duali numero vocant aures)

11. So I took the evidence of the purchase, both that which was sealed according to the law and custom, and that which was open:

11. Et sumpsi librum emptionis obsignatum ex praescripto et ritu (vel, more, vel, statuto) et apertum.

12. And I gave the evidence of the purchase unto Baruch the son of Neriah, the son of Maaseiah, in the sight of Hanameel, mine uncle's son, and in the presence of the witnesses that subscribed the book of the purchase, before all the Jews that sat in the court of the prison.

12. EL dedi librum emptionis Baruch filio Neriae filii Maassiae coram oculis Chanameel patruelis mei, et coram oculis testium qui scripti erant in libro emptionis, coram oculis omnium Judaeorum qui sedebant in atrio custodiae;

13. And I charged Baruch before them, saying,

13. Et praecepi Baruch coram oculis ipsorum, dicendo,

14. Thus saith the LORD of hosts, the God of Israel, Take these evidences, this evidence of the purchase, both which is sealed, and this evidence which is open; and put them in an earthen vessel, that they may continue many days.

14. Sic dicit Jehova exercituum, Deus Israel, Sume Flbros istos, librum emptionis hunc et obsignatum et librum apertum (hoc est, tam obsignatum quam apertum hunt librum) et pone cos in vase testacco, ut perstent ad multos dies, (nunc sequitur applicatio visionis:)

15. For thus saith the LORD of hosts, the God of Israel; Houses and fields and vineyards shall be possessed again in this land.

15. Quia sic elicit Jehova exercituum, Deus Israel, Adhuc ement domos et agros et vineas in terra hac.

The whole of this passage ought to be read together, for the Prophet at large explains how and by what symbol this prophecy had been confirmed. Now the purpose of the whole is to shew that after a long time the Jews would return to their own country, for God would restore them, and their captivity would have an end. God's design, then, was to give them a hope of deliverance, but yet they were admonished to wait patiently for the end of their exile.

Let us now come to the external symbol. The Prophet was commanded to buy a field of his uncle's son. Now this appeared strange, for the enemies had taken possession of that part of the country, and none of the Jews could then venture to go out to their own fields. As then they were deprived of the very sight of their own fields, the Prophet must have appeared to have been beside himself when he bought a field in the possession of enemies. But in this way God intended to shew, that after the Jews had for a time been deprived of the possession of the land, they would again return to it, so that every one would recover his own right, and thus everything would become completely their own, that is, after God had shewed them mercy.

But in the first place, let us see whether this was, as they say, a naked vision, or a real transaction. Some think that it was exhibited to Jeremiah by the prophetic Spirit; but it may be easily gathered from the context that the field was actually bought. It is first said, that the word came to Jeremiah; but shortly after it is added, that after his uncle's son came, Jeremiah was informed that the whole business was directed by God. God then foretold the Prophet what was to be, Behold, Hanameel the son of Shallum, thine uncle, shall come to thee, and shall offer to sell his field to thee. This is what God said to the Prophet; and thus far we may say, that Jeremiah was informed of what was to be either by a dream or a vision; but when he afterwards adds, that Hanameel himself came, and that Jeremiah testifies that he now knew that it was from the Lord, there is no doubt but that it is a real narrative. God then inducedHanameel to come to Jeremiah and to offer him the field on sale, and to ask him to buy it, because he was the next heir, and therefore had the right of redemption. We then perceive that it was a communication from above, but then the reality was connected with it, for Hanameel came and sold the field before witnesses; and all this was necessary, not so much on account of Jeremiah as of the whole people, and especially of the faithful, for whom this prophecy was particularly designed; for God did not intend this to be a common treasure, but laid it up for his chosen people, as we may gather from the conclusion.

Before Hanameel then came, the Prophet was instructed that nothing was done unadvisedly, but that God had arranged and ordered the whole. He was then commanded to buy the field, and as it were to cast away his money; for who would not have said that it was the same thing as to throw it away? And then we are to notice a circumstance as to the time; for the Prophet was then in danger of his life, to what purpose then was the field to him? We have also said that he could not have a free access to it, had he not been shut up in prison; for he could not have ventured to go out of the city. It was then a most strange and ridiculous purchase according to the judgment of the flesh; for Jeremiah squandered away his money, and the possession of the field was only imaginary. But yet as God would have him to buy it, he spared not his money, but purchased the field from his uncle's son.

He then says, that Hanameel his uncle's son came, as Jehovah had spoken, that he came into the court of the prison, and that he spoke to him as God had foretold. As to the end of the verse, it may seem strange that the Prophet says, that he now knew that the word came from God: for if he before doubted, where would be the certainty as to the prophetic spirit? He had already received a vision; he ought to have embraced what he knew had been foretold to him from above, even without any hesitation: but it appears that he was in suspense and perplexity. It then seems an evidence of unbelief, that he did not put a full and all entire trust in God's testimony, and was not fully persuaded as to the heavenly oracle, until he saw the whole thing really accomplished. But it is right to distinguish between the knowledge received from the revelation of the Spirit and experimental knowledge, as they say. The Prophet therefore did not then for the first time learn that God had spoken, but as he was confirmed in the certainty of his faith, and in the thing itself, there is no inconsistency; for nothing is taken away from the credit and authority of God's word, when the reality and experience confirm us; and thus God often has a regard to the weakness of his people. Jeremiah then relied on God's oracle, and was fully persuaded that he was directed from above to buy the field; but afterwards, when Hanameel came to him, the event was as it were the sealing of the vision: then the truth of God was more and more confirmed in the heart of the Prophet. This, as I have said, was experimental knowledge, which detracts nothing from the credibility of the word, but is rather a help and a comfort to human infirmity. In this sense it was that he said, that he now knew it; and thus he intended also to make others to believe the prophecy. For when the faithful compare a vision with its accomplishment, this consent and harmony, so to speak, avails not a little to confirm their faith, that as when in one part they hear that God had spoken, and when in another they see that what the Prophet had been taught was really fulfilled. [60]

He afterwards adds, that he bought the field of Hanameel his uncle's son, which was in Anathoth, in the land of Benjamin There is nothing superfluous in these words, for though the Prophet speaks of places well known, yet he had a regard to the time of the purchase, for the land of Benjamin was then in the power of enemies: the Jews had been reduced to such straits that they were not safe at Jerusalem. Anathoth was a village, as it was well known, exposed to the ravages of enemies, and was seized on as a prey at their first coming. And he adds, in the land of Benjamin, for it was nigh the borders of Judah, but it had been forsaken by its inhabitants, and all had fled to Jerusalem. As then the land of Benjamin had no inhabitant, it was by no means reasonable for the Prophet to pay even the smallest sum for a field there.

It may now be asked, how could Hanameel, who was of the Levitical order, sell a field, for we know that fields did not belong to the Levites, and that they had tithes for their inheritance. (Numbers 18:21) But this is to be taken for a suburban field, for they had the suburbs, and each had a meadow: they neither ploughed nor reaped, nor was it indeed lawful for them, according to the law, to labor in agriculture, but they fed cattle and sheep: and this is proved by the smallness of the sum given; for what was the field sold for? for seven shekels and ten pieces of silver. [61] We hence see that it was not a large field, but only a meadow like a garden; for the price would have been larger, had it been some acres of land. Then the difficulty here is easily removed, for Hanameel sold to Jeremiah a small meadow, as every Levite had in the suburbs a meadow to feed his sheep or his cattle; at the same time none of them had large herds, but each had a cow or two. This, then, is what we are to understand by the field.

The Prophet adds, that he wrote a book, that is, the writing of the purchase; for sphr sepher, means in Hebrew, not only a volume, but what we call a document, and the Latins tablets, (tabulas) Then he says that the writing of the purchase was made, and then it was sealed, not as we do by appending a seal to it, but it was closed up, as the custom then was. He also adds, according to the law and custom; and at last he says that another writing was made which remained open; and it is thought that the open writing means what we call a copy; and so the sealed writing was deposited in a chest, and the open copy could be referred to at any time. [62] Though the Prophet alludes to a common custom, yet I doubt not but that he wrote this prophecy on rolls, one sealed and the other open, in order that those who were then living might receive some benefit from his doctrine, and also that the authentic copy, or the original itself, might remain for posterity, as we shall hereafter see. And doubtless God not only intended to strengthen the hope of the faithful after the completed time of exile, as this prophecy would he dormant for seventy years; but he designed also that it should be then of use, so as to be a support to them in their sufferings. There was also another benefit to be derived from this prophecy, even that the Jews while in exile might begin to entertain hope, and remembering this vision, might feel assured that God would be their Deliverer, according to what he had promised.

This then was the reason why two writings of the purchase were made, the sealed and the open. [63] The open had a present benefit, as it would make the faithful to go more willingly into exile, and calmly to submit to the chastisement allotted to them by God; and for this reason the Prophecy was to be open to all. It was also sealed, in order that after the lapse of seventy years it might animate the godly, and inspire them with the hope of their promised deliverance. This, therefore, is the reason, as I think, why the Prophet relates that he made a writing and sealed it, and then that he made another writing which remained open.

He afterwards adds, that he gave both to his scribe Baruch, the son of Neriah, the son of Maaseiah, in the presence of Hanameel, and in the presence of the witnesses who had subscribed the writings, and in the presence of all who stood there, that is, in the court of the prison. Hence we may again plainly conclude, that he is narrating a real history, and not a vision exhibited to him: the seller, Hanameel, was present together with witnesses and other Jews; and he says that he gave up the writing with certain orders, for otherwise it would have been merely the delivering up of a book. If he had only deposited it with Baruch, the people would have learnt nothing; but the orders are added, I charged Baruch, saying, etc. We hence may also conclude, that this oracle was given to the Prophet, not only that it might continue for posterity, even after the time of exile was completed, but that it might also be then published and made known to all the Jews. He then says, Thus saith Jehovah He had not yet shewn the design of the prophecy; but when he said that the affair was carried on by the command of God, he rendered them all attentive. Take, he says, these writings, and put them in an earthen or a potter's vessel It seems strange that he did not bid him to put them in another kind of vessel, for that vessel might become decayed, and so the writings might have perished. But we know that even the most precious treasures are deposited in earthen vessels. It is then no wonder that God commanded the prophecy to be put in an earthen vessel. Were any one disposed to understand something more refined, it might be said, that the promise, which apparently was not very firm, was an earthen vessel; for what is more frail than a voice which is dissipated into air? The Jews were driven into exile; they had heard from the mouth of Jeremiah, that the prefixed period was seventy years: but they might, in the meantime have despaired, since only the sound of the voice had reached their ears. However this may be, since the oracle, which was a pledge of deliverance, had been laid up in an earthen vessel, it remained safe and undecayed, because the treasure had been deposited there by God's command.

He says, That they may continue for many days By these words he intimates that the prophecy would not only be profitable to the Jews, who were to be driven soon after into captivity, but also to their posterity, who were not yet born, and that they might know that this prophecy would stand valid after their death, for we ought not to measure the faithfulness of God by the extent of our life. This, then, was the reason why this clause was added: the prophecy was to be preserved in earthen vessels, that it might remain safe and secure for many days, that is, until God delivered his people.

Footnotes:

[60] Gataker and Venema give another view of this clause. The Lord, as we find from verse 7 (Jeremiah 32:7), did not tell him to buy the field, but only informed him of the coming and offer of Hanameel. When Hanameel came, he knew that it was God's will that he should buy the field, and he instantly acted accordingly. He knew from the very circumstances that it was God's message, sent to him to buy the field. -- Ed.

[61] We may render the words literally thus, "And I weighed for him the money, seven shekels and ten, the money." The word is "silver," but it is often taken for money. The seventeen shekels, according to Lowth, were about two pounds of our money. -- Ed.

[62] There were no doubt two rolls or writings, as it appears clear from Jeremiah 32:14, where the two are distinctly mentioned, "Take these rolls, this roll of the purchase, even the sealed, and this open roll," etc. The word sphr ought to be rendered throughout either a roll, or a book, or writing, when preceded by an article, and not "evidence," as in our version. There seems to be an incongruity in verse the 10^th (Jeremiah 32:10), as rendered by most; the roll is represented as "sealed," before the "witnesses" are mentioned, and before the money was weighed. The rendering, I conceive, ought to be as follows, "So I wrote in a roll; and I sealed it, when I had made witnesses to witness it, and weighed the money in balances." The v may often be rendered "when," and also "so," as it is done in the next verse in our version, though there "and" would be more suitable. The "witnesses" are expressly said in ver. 12 (Jeremiah 32:12) to have subscribed, or written in, the book or roll of purchase, which was sealed. -- Ed

[63] The 11th verse (Jeremiah 32:11), where the two rolls are first mentioned, is difficult to be rendered. I offer the following literal version of the 11th, 12th, 13th and 14th, -- 11. And I took the writing of the purchase, -- it the sealed, the commandment and the conditions, -- and it the open; and I gave the writing of the purchase to Baruch the son of Neriah, 12. The son of Maaseiah, in the sight of Hanameel my uncle's son, and in the sight of the witnesses who wrote in the roll of the purchase, and in sight of all the Jews who 13. sat in the court of the prison; and I commanded Baruch in their sight, 14. saying, "Thus saith Jehovah of hosts, the God of Israel, Take these rolls, -- this roll of the purchase, even it the sealed, and this open roll; and put them in au earthen vessel, that they may continue many days.'" The two rolls are called "the writing of the purchase" in ver. 11, but distinguished, one being "sealed," and the other "open," or unsealed. The sealed contained "the commandment," that is, to purchase, and "the conditions," literally "ordinances;" which Blayney renders, "the assignment and the limitations," and the Vulg., "the stipulations and ratifications." But mtsvh never means anything but a precept or a commandment, and chqym are things defined, settled, or appointed, and may be rendered "stipulations." Thus the contents of the sealed roll are specified, but those of the open roll are not expressly mentioned. -- Ed. PRAYER

Grant, Almighty God, that since we have at this day the evidence of eternal salvation sealed in earthen vessels, and thou invitest us to the hope of that blessed inheritance by the voice of men, -- O grant, that we may not judge of the permanence of thy faithfulness by the appearance of those whom thou hast made our ministers, but relying on thy perpetuity, may we never doubt but that that life will be kept safe for us, which now every moment seems to vanish away, until at last we shall come to the full fruition of it in Christ Jesus our Lord. -- Amen.

So I took the evidence of the purchase,.... The deed of purchase, the book or bill of sale, the instrument of the bargain, as before mentioned:

both that which is sealed, according to the law and custom; which was both sealed by the buyer and seller, and was sealed up, and not to be looked into by everyone, only when there might be a necessity; this was the original copy:

and that which was open; the counter part or copy of the former, which though signed and sealed as the other, yet not sealed up, but was open and exposed to view; either for the relations to see what was done, as some; or for the judges, as others, to ratify and make authentic: or, as is most probable, this copy was laid up in some public register, to have recourse unto upon any occasion; however it was, it was according to the laws and customs of those times, which Jeremiah carefully attended to: or, as others, it lay open for the witnesses to sign; so there are three distinct things; first the written contract; then that as signed and sealed by buyer and seller, according to law; and then as signed, but not sealed, by the witnesses.

It is most probable that, upon such bargains and sales amongst the Jews, two instruments were made, the one sealed up, to be kept by the purchaser, the other open, to be showed to the judges, and by them ratified, and that this was the law and custom ordinarily amongst the Jews upon purchases; both which Jeremiah kept, the one for his use, the other to produce in court for ratification. There is no certainty in the guesses that some others make why there were two copies: nothing appeareth but that the prophet bought this little purchase with the same rites and circumstances that men ordinarily in that country made purchases in times of peace and civil order.

The purchase was concluded in full legal form. "I wrote it (the necessary terms) in the letter (the usual letter of purchase), and sealed it, and took witnesses, and weighed out the money on the balance" (it was then and still is the custom in the East to weigh money). חתם means here, not to append a seal instead of subscribing the name, or for attestation (cf. Kg1 21:8; Neh 10:1; 2), but to seal up, make sure by sealing (Isa 29:11, etc.). For, from Jer 32:11, Jer 32:12, we perceive that two copies of the bill of purchase were prepared, one sealed up, and the other open; so that, in case the open one were lost, or were accidentally or designedly injured or defaced, a perfect original might still exist in the sealed-up copy. Then "Jeremiah took the bill of purchase, the sealed one," - the specification and the conditions - "and the open one." The words המּצוה והחקּים are in apposition with 'את־ספר וגו. The Vulgate renders stipulationes et rata; Jerome, stipulatione rata, which he explains by stipulationibus et sponsionibus corroborata. מצוה, usually "a command, order," is probably employed here in the general sense of "specification," namely, the object and the price of purchase; חקּים, "statutes," the conditions and stipulations of sale. The apposition has the meaning, "containing the agreement and the conditions." Both copies of this bill, the prophet-before the eyes of Hanamel, his cousin (דּדי, either in the general sense of a near relation, since the relationship has been stated exactly enough already, or בּן־ has been inadvertently omitted), and before the eyes of, i.e., in the presence of "the witnesses, who wrote in the letter of purchase," i.e., had subscribed it as witnesses in attestation of the matter, and in the eyes of all the Jews who were sitting in the court of the prison, and in whose presence the transaction had been concluded - delivered up to his attendant Baruch, son of Nerijah, the son of Mahsejah, with the words, Jer 32:14 : "Thus saith Jahveh of hosts, the God of Israel: Take these letters, this sealed-up letter of purchase and this open letter, and put them into an earthen vessel, that they may remain a long time there. Jer 32:15. For thus saith Jahveh of hosts, the God of Israel: Houses, and fields, and vineyards shall still be bought in this land." - The second utterance of the Lord (Jer 32:15) declares the reason why the letters were to be preserved in an earthen vessel, in order to protect them from damp, decay, and destruction, namely, because one could make use of them afterwards, when sale of property would still be taking place. There is also implied the intimation, that the present desolation of the land and the transportation of its inhabitants will only last during their time; and then the population of Judah will return, and enter again on the possession of their land. The purchase of the field on the part of Jeremiah had this meaning; and for the sake of this meaning it was announced to him by God, and completed before witnesses, in the presence of the Jews who happened to be in the court of the prison.