Jeremiah 32:29
And the Chaldeans, that fight against this city, shall come and set fire on this city, and burn it with the houses, on whose roofs they have offered incense to Baal, and poured out drink offerings to other gods, to provoke me to anger.
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(29) Upon whose roofs they have offered incense unto Baal . . .—On the mode of worship to which the words refer, see Note on Jeremiah 19:13. Here the leading thought is that of the righteous judgment which is to fall on the very spots that had thus been turned from the worship of Jehovah to that of the false gods whom men had worshipped in His stead. The incense-smoke of their false worship had, as its end, the smoke of burning roof and timbers.

32:26-44 God's answer discovers the purposes of his wrath against that generation of the Jews, and the purposes of his grace concerning future generations. It is sin, and nothing else, that ruins them. The restoration of Judah and Jerusalem is promised. This people were now at length brought to despair. But God gives hope of mercy which he had in store for them hereafter. Doubtless the promises are sure to all believers. God will own them for his, and he will prove himself theirs. He will give them a heart to fear him. All true Christians shall have a disposition to mutual love. Though they may have different views about lesser things, they shall all be one in the great things of God; in their views of the evil of sin, and the low estate of fallen man, the way of salvation through the Saviour, the nature of true holiness, the vanity of the world, and the importance of eternal things. Whom God loves, he loves to the end. We have no reason to distrust God's faithfulness and constancy, but only our own hearts. He will settle them again in Canaan. These promises shall surely be performed. Jeremiah's purchase was the pledge of many a purchase that should be made after the captivity; and those inheritances are but faint resemblances of the possessions in the heavenly Canaan, which are kept for all who have God's fear in their hearts, and do not depart from him. Let us then bear up under our trials, assured we shall obtain all the good he has promised us.I will give - Or, I am giving.29. burn … houses upon whose roofs … incense unto Baal—retribution in kind. They burnt incense to Baal, on the houses, so the houses shall be burnt (Jer 19:13). The god of fire was the object of their worship; so fire shall be the instrument of their punishment.

to provoke me—indicating the design, not merely the event. They seemed to court God's "anger," and purposely to "provoke" Him.

Thou judgest right, this city shall be taken, and that by this very army of Chaldeans which now besiegeth it, they shall set fire on it, and burn the houses; I have made all flesh, and I have power to dispose of it, I will give this city into their hands. But in this execution of my vengeance I shall not act by prerogative, but as a just and righteous judge, vindicating the violation of my laws: they have polluted their houses by idolatry upon the roofs of them, they have offered incense, paid a divine homage, to the idol Baal; and in them they have worshipped other gods; therefore I will watch over and protect them no longer, but send the Chaldeans by their fires to purge them. And the Chaldeans, that fight against this city, shall come,.... Or rather "shall enter", as Aquila renders it; for they were come to it already, and were fighting against it, battering the walls, and throwing in their arrows, and putting to the sword such as came out, or were within their reach:

and set fire on this city; as they did, Jeremiah 39:8;

and burn it, with the houses, upon whose roofs they have offered incense unto Baal; or "especially the houses" (g), or "even the houses"; the houses particularly mentioned in the history of the destruction as burnt; and which, very probably, are here intended; besides the Lord's house, and all the houses in Jerusalem, were the king's house, and the houses of the great men or princes; and which, Kimchi thinks, were higher than others; on which therefore they burnt incense to Baal; wherefore it was a just retaliation, upon them that they should be burnt with fire:

and poured out drink offerings unto other gods, to provoke me to anger; to other gods besides the true God; to strange gods, and to other gods besides Baal; which was done as if they really designed to provoke the Lord; as if they had it in view to affront him; and, if they had, they could not have taken a more effectual method; though this is to be understood, not intentionally, but eventually; not what was their design, though it looked like it, but what was the effect of their idolatry.

(g) "imprimis domos", Schmidt; "nempe domos", Piscator.

And the Chaldeans, that fight against this city, shall come and set fire on this city, and burn it with the houses, upon whose roofs they have offered incense unto Baal, and poured out drink offerings unto other gods, to provoke me to anger.
Verse 29. - And burn it. A still more significant prediction to Jewish hearers than to us, for it implies that Jerusalem had become utterly rebellious, and deserved the punishment of the old Canaanitish cities. It was to be made a cherem (Deuteronomy 3:6). These wonders of grace which the Lord wrought for His people, Israel requited with base unthankfulness. When they had got into possession of the land, they did not listen to the voice of their God, and did the reverse of what He had commanded. (The Kethib בתרותך might be read as a plural. But since תּורה in the plural is always written elsewhere תּורת (cf. Genesis 26:5; Exodus 16:28; Exodus 18:20; Leviticus 26:46, etc.), and the omission of the י in plural suffixes is unusual (cf. Jeremiah 38:22), the word rather seems to have been incorrectly written for בּתורתך (cf. Jeremiah 26:4; Jeremiah 44:10, Jeremiah 44:23), i.e., the w seems to have been misplaced. Therefore the Lord brought on them this great calamity, the Chaldean invasion (תּקרא for תּקרה); cf. Jeremiah 13:22, Deuteronomy 31:29. With this thought, the prophet makes transition to the questions addressed to the Lord, into which the prayer glides. In Jeremiah 32:24, the great calamity is more fully described. The ramparts of the besieging enemy have come to the city (בּוא with acc.), to take it, and the city is given (נתּנה, prophetic perfect) into the hands of the Chaldeans. "Because of the sword;" i.e., the sword, famine, and pestilence (cf. Jeremiah 14:16; Jeremiah 25:16, etc.) bring them into the power of the enemy. "What Thou spakest," i.e., didst threaten through the prophets, "is come to pass; and, behold, Thou seest it (viz., what has happened), and yet (ואתּה adversative) Thou sayest to me, 'Buy the field,' " etc. The last clause, 'והעיר נ, is a "circumstantial" one, and is not a part of God's address, but is added by Jeremiah in order to give greater prominence to the contrast between the actual state of matters and the divine command regarding the purchase. The prayer concludes with this, which is for men an inexplicable riddle, not (as Ngelsbach thinks) for the purpose of leaving to the reader the solution of the problem, after all aids have been offered him - for Jeremiah would not need to direct his question to God for that purpose - but in order to ask from God an explanation regarding the future. This explanation immediately follows in the word of the Lord, which, from Jeremiah 32:26 onwards, is addressed to the prophet.
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