And I gave the evidence of the purchase to Baruch the son of Neriah, the son of Maaseiah, in the sight of Hanameel my 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.
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EXPOSITORY (ENGLISH BIBLE)Baruch the son of Neriah, the son of Maaseiah.—This is the first mention of a man who played a more or less prominent part in connection with Jeremiah’s later work. Nothing is known of his father or grandfather, but the fact that both are named indicates that he belonged to the nobler families of Judah; and this is confirmed, partly by the fact that his brother Seraiah (Jeremiah 51:59, where see Note) held a high position in the court of Zedekiah, partly by Josephus, who describes him as of “a very illustrious house,” and “highly educated” (Ant. x. 6, § 12). The mention of Chelcias (the Greek form for Hilkiah) among his ancestors, in the apocryphal book that bears his name (Baruch 1:1), may indicate a connection with the family of the high-priest in the reign of Josiah (2Kings 22:4-14), and we may find in this fact an explanation of his regard tor Jeremiah. In relation to the prophet, he appears in Jeremiah 36:4 as acting as his secretary, as accused of instigating Jeremiah to preach submission to the Chaldæans (Jeremiah 43:3), as sharing his sufferings and dangers (Jeremiah 36:26), and, according to Josephus (as above), as thrown into prison with him. He was probably an influential member of the Chaldæan party in the court of Judah, protesting against the policy which courted an alliance with Egypt and entered into intrigues and schemes of rebellion against the power of Babylon. The book that bears his name is probably pseudonymous, but it bears witness, in the very fact of its being ascribed to him, to the importance of the position which he occupied in the politics of the time. Here he is present as at least visiting the prophet in prison, even if he did not share his imprisonment, and Jeremiah hands over the deeds of conveyance to his custody.
Before all the Jews that sat in the court of the prison.—The incidental mention of these is interesting, as showing the freedom of access which was permitted to the prisoner. Looking to the freedom and fulness of the prayer that follows (Jeremiah 32:17-25), it is a legitimate inference that they formed, as it were, a congregation of disciples, on whom the prophet sought to impress, by the transaction of the purchase, his own sure and certain hope of the restoration of his people.
By the offer is probably meant the specification. The conditions, literally, the statutes, would be the stipulations and terms of the sale, e. g. as to its restoration at the year of jubile, its price etc. The placing of the deeds in jar was of course intended to preserve them from damp during the long years of the exile.
before all—In sales everything clandestine was avoided; publicity was required. So here, in the court of prison, where Jeremiah was confined, there were soldiers and others, who had free access to him, present (Jer 38:1).
Baruch (as appeareth from Jeremiah 36:4,26) was a scribe, and an attendant upon Jeremiah, and one who wrote things for him, and from his mouth. He made this purchase with all the usual formalities; to make it public, he signed and sealed it before witnesses, and delivered it to Baruch, to keep in the presence of them all, and in the presence of the Jews who casually were in the place when the thing was done.
unto Baruch the son of Neriah, the son of Maaseiah; this Baruch, as appears from other places in this book, was one that attended on Jeremiah, was his scribe or amanuensis, and did business for him of one kind or another, and is described here by his pedigree; and it was the more necessary now to make use of him in this affair, because the prophet was confined, and could not go out of the court of the prison; to him he gave the above deed:
in the sight of Hanameel mine uncle's son; of whom the purchase was made: the word "son" is not in the text, which has led some to think that both were present at this bargain, both the uncle and the uncle's son; or that Hanameel was both uncle and uncle's son to Jeremiah, as Jarchi; but there is no need to suppose that; the word "son" may easily be supplied from what is before said:
and in the presence of the witnesses that subscribed the book of the purchase; the same that the prophet subscribed; so that the book the witnesses subscribed was not a separate book, as some have thought; for there was but one book or deed in all, besides the copy that was taken of it:
before all the Jews that sat in the court of the prison; where Jeremiah was; and who probably came to visit him, and to hear the word of the Lord from his mouth; unless we can suppose that these were fellow prisoners, or were set as spies upon him, to watch him what he said and did.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.
EXEGETICAL (ORIGINAL LANGUAGES)12. Baruch] the first mention of the prophet’s faithful amanuensis.
mine uncle’s son] See on Jeremiah 32:7. From this v. together with ch. Jeremiah 51:59 we gather that Seraiah, chief chamberlain to Zedekiah, was Baruch’s brother.
in the court of the guard] See on Jeremiah 32:2.Jeremiah 32:6, the introduction, which has been interrupted by long parentheses, is resumed with the words, "And Jeremiah said," etc. The word of the Lord follows, Jeremiah 32:7. The Lord said to him: "Behold, Hanamel, the son of Shallum, thine uncle, cometh to thee, saying, 'Buy thee my field at Anathoth, for thou hast the redemption-right to purchase it.' " According to a mode of construction common elsewhere, דּדך might be taken as in apposition to חנמאל: "Hanamel, son of Shallum, thine uncle." But Jeremiah 32:8, Jeremiah 32:9, in which Jeremiah calls Hanamel בּן־דּדי, son of my uncle, show that דּדך is in apposition to שׁלּם: "son of Shallum, [who is] thine uncle." The right of redemption consisted in this, that if any one was forced through circumstances to sell his landed property, the nearest blood-relation had the right, or rather was obliged, to preserve the possession for the family, either through pre-emption, or redemption from the stranger who had bought it (Leviticus 25:25). For the land which God had given to the tribes and families of Israel for a hereditary possession could not be sold, so as to pass into the hands of strangers; and for this reason, in the year of jubilee, what had bee sold since the previous jubilee reverted, without payment of any kind, to the original possessor or his heirs. (Cf. Leviticus 25:23-28, and Keil's Bibl. Archol. ii. 141, p. 208ff.)
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