The Berean Table

Field	Value
Pericope	Jeremiah 32:1–44
Theme	The God for whom nothing is too hard commands His prophet to buy a field, sealing the promise of an everlasting covenant beyond judgment.

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Opening Prayer

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Closing Prayer

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Timeline Context

Jeremiah 32 is precisely dated: “the tenth year of Zedekiah king of Judah, which was the eighteenth year of Nebuchadnezzar” (32:1) — 588/587 BC, the final agonizing months of the kingdom of Judah. The Babylonian army had returned after briefly lifting the siege to confront Pharaoh’s forces (Jeremiah 37:5–11), and the noose around Jerusalem was tightening toward the catastrophe of 586 BC, when the city walls would be breached, the temple burned, and the Davidic king blinded and deported (2 Kings 25:1–21).

Within the book’s structure, chapter 32 stands in the “Book of Consolation” (Jeremiah 30–33), a collection of restoration promises deliberately placed at the darkest moment of the narrative. Chapter 31 announced the new covenant, with the law written on the heart and sins remembered no more (31:31–34). Chapter 32 turns that announcement into drama: the promise is enacted in a real-estate transaction, and then expounded in the promise of an “everlasting covenant” (32:40). Chapter 33 will extend the consolation to the restoration of the Davidic line.

Politically, Zedekiah was a vassal king installed by Nebuchadnezzar in 597 BC after the first deportation, which had carried away Jehoiachin, the craftsmen, and the treasures of the temple. Against Jeremiah’s persistent counsel, Zedekiah rebelled, trusting an Egyptian alliance that proved worthless. Jeremiah, meanwhile, was confined in “the court of the guard” in the royal palace (32:2) — not a dungeon, but house arrest — because he kept declaring that the city would fall to the Chaldeans and that Zedekiah himself would be captured (32:3–5).

Redemptive-historically, this chapter sits at the hinge between the death of the old order and the promise of the new. The Sinai administration, broken beyond national repair, is about to receive its covenant curses in full (Deuteronomy 28:49–57). Yet at that very moment God binds Himself by promise to gather, restore, and transform His people — a promise that reaches through the return under Cyrus in 538 BC to its true fulfillment in Christ, the Mediator of the new and everlasting covenant (Hebrews 13:20).

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Historical-Grammatical Study

Genre. Jeremiah 32 is prophetic narrative built around a symbolic sign-act (like the linen loincloth of chapter 13 and the potter’s house of chapter 18), followed by a prayer of lament-praise and a divine oracle of judgment and salvation. The legal-documentary detail of verses 9–14 has the texture of an authentic conveyancing record; the chapter is first-person memoir framed by a third-person heading.

Key Hebrew terms and syntax.

• Ge’ullah (גְּאֻלָּה), “the right of redemption” (32:7–8), is the technical term of Leviticus 25:25–32: when a man was forced to sell family land, the nearest kinsman (go’el) had the right and duty to buy it, keeping the inheritance (nachalah) within the clan. Hanamel’s offer makes Jeremiah the kinsman-redeemer of Anathoth.
• Qanah (קָנָה), “buy” (32:7, 8, 9, 15, 25, 43–44), drums through the chapter. The verb of ordinary commerce becomes the verb of eschatological hope: “Fields shall be bought in this land” (32:15, 43).
• Sefer hammiqnah (סֵפֶר הַמִּקְנָה), “the deed of purchase” (32:11–14), appears in duplicate — “the sealed deed… and the open copy” — matching well-attested ancient Near Eastern double-document practice: papyrus deeds tied and sealed against tampering, with an open copy for consultation, stored in clay jars for preservation (compare the Elephantine papyri and the Dead Sea Scrolls’ storage jars).
• “Nothing is too hard for you” (32:17) uses pala’ (פָּלָא), “to be surpassing, extraordinary, wonderful” — the word of Genesis 18:14, “Is anything too hard for the LORD?” God returns the word as a question in 32:27, turning Jeremiah’s confession into a test of Jeremiah’s faith.
• Berit olam (בְּרִית עוֹלָם), “everlasting covenant” (32:40), and “one heart and one way” (lev echad wederek echad, 32:39) state the unilateral, monergistic shape of the promise: fourteen first-person “I will” declarations dominate 32:37–44.
• The idiom “with all my heart and all my soul” (32:41) is the Shema’s language of total devotion (Deuteronomy 6:5) — astonishingly, here predicated of God, who plants His people “in faithfulness” (be’emet).

Covenantal pattern. The chapter is structured on covenant lawsuit and covenant renewal: historical prologue rehearsed (32:20–23), curse executed (32:24, 28–36), and promise sworn (32:37–44). Judgment and restoration flow from the same covenant Lord — “As I have brought all this great disaster upon this people, so I will bring upon them all the good that I promise them” (32:42).

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Expanded Outline

Section 1 — The Word Comes to a Prophet in Prison (Jeremiah 32:1–5)

Key Insight

The chapter opens with a triple confinement: Jerusalem is besieged by Nebuchadnezzar’s army, Jeremiah is shut up “in the court of the guard” (32:2), and the word of God itself seems contradicted by events, since the promised land is about to be lost. The narrator lets Zedekiah state the charge in his own exasperated words: “Why do you prophesy and say, ‘Thus says the LORD: Behold, I am giving this city into the hand of the king of Babylon’?” (32:3). Jeremiah is imprisoned not for sedition against God but for fidelity to Him — punished for preaching the very word Judah most needed to hear.

Notice the precision of the prophecy Zedekiah found intolerable: the city will be taken (32:3), Zedekiah will not escape but “shall surely be given into the hand of the king of Babylon” (32:4), he will speak with Nebuchadnezzar “face to face and see him eye to eye” (32:4), and he will be carried to Babylon “until I visit him, declares the LORD” (32:5). Every clause was fulfilled to the letter (Jeremiah 39:4–7; 52:8–11) — and with terrible mercy, since Zedekiah saw Nebuchadnezzar eye to eye at Riblah, where his eyes were then put out, so that the last thing he ever saw was the judgment he had refused to believe. Ezekiel had prophesied, in an apparent riddle, that Zedekiah would be brought to Babylon “yet he shall not see it” (Ezekiel 12:13); the two prophecies interlock perfectly.

Calvin observes that Zedekiah’s question “Why do you prophesy?” is the perennial reflex of the unrenewed heart: it does not weigh the word, it resents the word. The king wanted a chaplain to bless his policy, not a prophet to announce God’s. Yet even here grace glimmers: “until I visit him” (32:5) uses paqad, a verb that can carry either judgment or gracious attention, hinting that Zedekiah’s story ends in God’s hands, not merely in Babylon’s.

Christologically, the scene prefigures the greater Prophet who was bound, tried by a compromised ruler who asked evasive questions (John 18:33–38), and condemned for testifying to the truth. Like Jeremiah, Jesus wept over a Jerusalem that would not hear (Luke 19:41–44); unlike Jeremiah, He bore in Himself the siege of God’s wrath so that His people would never have to. The word of God is not bound (2 Timothy 2:9), though its preachers often are.

Application

This section trains us to expect that faithfulness to God’s word may cost us our comfort, our reputation, and even our freedom. Jeremiah’s confinement is the Old Testament’s picture of what Paul calls suffering “for the sake of the gospel” (2 Timothy 1:8). When speaking biblical truth about sin, judgment, and the exclusivity of God’s salvation becomes socially expensive, the believer must decide in advance — as Jeremiah evidently had — that the approval of the King of kings outweighs the displeasure of every earthly Zedekiah. Ask yourself where you have softened, delayed, or privatized a truth because the hearer, like Zedekiah, would ask, “Why do you say such things?”

The passage also warns against Zedekiah’s religion: he kept the prophet close (he would later summon Jeremiah for secret consultations, Jeremiah 37:17) while refusing the prophet’s message. Many keep Scripture near — on the shelf, on the phone, in the pew — while quarantining its authority from their decisions. Hearing without heeding hardens (James 1:22–24). Let the church also take courage from the setting itself: the word of God did not stop coming because the prophet was imprisoned or the city doomed. God’s purposes advance in lockdowns, hospital rooms, and collapsing cultures.

A warning against misapplication: do not use this passage to sanctify mere abrasiveness. Jeremiah was persecuted for God’s word, not for his personality; suffering caused by our own harshness, self-promotion, or poor judgment is not persecution for righteousness’ sake (1 Peter 4:15–16). The test is whether the offense lies in the message God gave or in the manner we chose.

Section 2 — Buy the Field: Faith Signed, Sealed, and Stored (Jeremiah 32:6–15)

Key Insight

God warns Jeremiah in advance: “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’” (32:7). When Hanamel arrives in the court of the guard and says exactly that, Jeremiah concludes, “Then I knew that this was the word of the LORD” (32:8). The private word is confirmed by public providence — a pattern that guards the prophet from self-deception and models how God authenticates His guidance.

The transaction rests on the kinship-redemption law of Leviticus 25:25–32: land was the LORD’s gift to each clan, and a kinsman (go’el) had the right to buy a relative’s field so the inheritance would not pass out of the family. But consider the absurdity of the moment. Anathoth, three miles northeast of Jerusalem, was already under Chaldean boots; buying that field was, in worldly terms, purchasing a share in a sinking ship. Seventeen shekels of silver (32:9) — perhaps a fair price, perhaps a depressed one — bought Jeremiah nothing he could ever plough. Hanamel may well have thought he had found the one fool in Judah who would pay cash for confiscated ground.

Yet Jeremiah executes the sale with exaggerated legal care: the deed signed, sealed, witnessed; the silver weighed on scales; both the sealed deed and the open copy delivered to Baruch “in the presence of Hanamel… the witnesses… and all the Judeans who were sitting in the court of the guard” (32:10–12); the documents stored in an earthenware vessel “that they may last for a long time” (32:14). Every notarial detail preaches. Faith is not a vague optimism; it is a documented, witnessed, long-term stake in the promises of God. As Matthew Henry notes, the meticulous conveyancing shows that the purchase was intended as evidence — a title deed of hope to be produced in a coming generation.

The oracle interprets the sign: “Thus says the LORD of hosts, the God of Israel: Houses and fields and vineyards shall again be bought in this land” (32:15). Christologically, Jeremiah the imprisoned kinsman-redeemer, paying the price for a lost inheritance he would never personally enjoy, points to Christ our go’el, who “obtained an eternal redemption” not with silver or gold but with His own blood (Hebrews 9:12; 1 Peter 1:18–19), securing an inheritance “kept in heaven” for His people (1 Peter 1:4). The Spirit Himself is the sealed deed, “the guarantee of our inheritance until we acquire possession of it” (Ephesians 1:13–14).

Application

Jeremiah’s purchase teaches believers to invest in God’s future when the market of this world says it is worthless. Every act of costly obedience — tithing in a lean year, planting a church in a hard place, raising children in the fear of the Lord within a mocking culture, forgiving a debt you could collect — is a seventeen-shekel field: money and labor sunk into a promise only God can redeem. Jesus commands exactly this economics: “lay up for yourselves treasures in heaven” (Matthew 6:20), and He praised the man who sold everything for a field containing hidden treasure (Matthew 13:44).

Notice also that hope was made concrete, public, and durable. Jeremiah did not merely feel hopeful; he signed documents before witnesses and archived them in a clay jar. Christians likewise embody hope in visible commitments — vows kept, memberships honored, wills and budgets that assume God’s kingdom is real. Ask: what in my calendar or bank statement would be inexplicable if God’s promises were false? If nothing, my hope may be sentiment rather than faith (Hebrews 11:1). Finally, imitate the obedience that acts before it fully understands: Jeremiah bought first (32:9–15) and voiced his perplexity afterward (32:25). Obedience is not suspended until curiosity is satisfied.

A warning against misapplication: this text does not baptize reckless financial speculation or “seed-faith” schemes that promise earthly returns for cash given to a preacher. Jeremiah acted on an explicit word of God, confirmed by providence, within a biblical legal duty — and he expected no personal profit, only the vindication of God’s promise. Faith invests where Scripture directs, not where greed or novelty beckons (1 Timothy 6:9–10).

Section 3 — Jeremiah’s Prayer: Nothing Is Too Hard for You (Jeremiah 32:16–25)

Key Insight

Having obeyed, Jeremiah prays — and the prayer (32:16–25) is a masterpiece of faith wrestling with perplexity. It opens with adoration: “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” (32:17). The Hebrew lo-yippale’ mimmekha kol-davar echoes Genesis 18:14, where the LORD asked barren Sarah’s household, “Is anything too hard for the LORD?” Jeremiah confesses omnipotence grounded in creation — the arm that stretched out the heavens can surely handle Judah’s politics.

The prayer then rehearses God’s attributes and acts in ordered sequence: covenant mercy and justice — “You show steadfast love to thousands, but you repay the guilt of fathers to their children” (32:18, quoting the divine name-proclamation of Exodus 34:6–7); infinite wisdom and omniscience — “great in counsel and mighty in deed, whose eyes are open to all the ways of the children of man” (32:19); the exodus — “signs and wonders in the land of Egypt” that made God “a name, as at this day” (32:20–21); the gift of the land “flowing with milk and honey” (32:22); and Israel’s ingratitude — “they did nothing of all you commanded them to do. Therefore you have made all this disaster come upon them” (32:23). Jeremiah’s theology of the catastrophe is fully formed: Babylon is not stronger than the LORD; Babylon is the LORD’s rod.

Only then comes the perplexity. “Behold, the siege mounds have come up to the city to take it… What you spoke has come to pass, and behold, you see it. Yet you, O Lord GOD, have said to me, ‘Buy the field for money and get witnesses’ — though the city is given into the hands of the Chaldeans” (32:24–25). Jeremiah does not doubt God’s power or justice; he cannot see how the command and the circumstances fit. Crucially, he obeyed first and questioned after — the purchase was complete before the prayer began.

Calvin remarks that the prophet’s faith “was not without conflict,” and that this is the true anatomy of belief: adoration first, honest bewilderment second, and both addressed to God rather than about Him. The prayer anticipates Gethsemane, where a greater Sufferer affirmed “all things are possible for you” and still submitted His anguish to the Father’s will (Mark 14:36). Prayer that begins with God’s character can afford to end with unanswered questions.

Application

Learn to pray in Jeremiah’s order: adore before you ask, rehearse before you request. Jeremiah spends eight verses on God’s creation power, covenant love, justice, wisdom, and redemptive acts before he breathes a word of his problem. Most of our praying inverts this, leading with anxiety and squeezing in doxology if time remains. The order is not etiquette but therapy: a soul that has recited what God has done finds its crisis shrinking to scale. Build this into your practice — pray through Exodus 34:6–7 or Psalm 145 before laying out your requests, and let “Nothing is too hard for you” (32:17) frame every petition.

Second, bring your perplexity to God rather than letting it fester into unbelief. Jeremiah says, in effect, “Your command and Your providence seem to collide — yet You said it” (32:24–25). Scripture invites this honest speech: Habakkuk’s “How long?” (Habakkuk 1:2), the psalmists’ “Why?” (Psalm 44:23–24). Faith is not the absence of questions but the addressing of questions to the right Person; questions carried to God become worship, while questions nursed in private become bitterness. Third, imitate the sequence obey-then-inquire. Jeremiah signed the deed before he understood the strategy, and understanding came in God’s answer only after obedience was complete. Where God’s command is clear, deferred understanding is no excuse for deferred obedience (John 13:7).

A warning against misapplication: honest lament must not curdle into accusation. Jeremiah questions from within confessed adoration — he never charges God with wrong (compare Job 1:22). Praying our confusion is faith; prosecuting God from a posture of entitlement is rebellion dressed in the vocabulary of lament. The difference lies in whether God’s character remains our fixed point or our open question.

Section 4 — The LORD Answers: Righteous Judgment on Persistent Sin (Jeremiah 32:26–35)

Key Insight

God’s reply opens by taking Jeremiah’s confession and universalizing it: “Behold, I am the LORD, the God of all flesh. Is anything too hard for me?” (32:27). The prophet had said, “Nothing is too hard for you” (32:17); the LORD returns it as a question — not because He doubts, but to press Jeremiah’s creed into Jeremiah’s crisis. “The God of all flesh” is a deliberate enlargement: the LORD is not a territorial deity whose fortunes fall with Jerusalem’s walls; He governs Chaldeans as easily as Judeans, and Nebuchadnezzar is His instrument (32:28).

Verses 28–35 then justify the judgment with a comprehensive indictment. The city will be given to the Chaldeans and burned — and specifically “the houses on whose roofs offerings have been made to Baal” (32:29): the fire of judgment will consume the very rooftops that hosted the fires of idolatry. The punishment is not arbitrary; it traces the contours of the sin. The indictment is total in scope: “the children of Israel and the children of Judah have done nothing but evil in my sight from their youth” (32:30) — kings, officials, priests, prophets, “the men of Judah and the inhabitants of Jerusalem” (32:32). No class is innocent; the corruption is congenital, “from their youth,” a testimony to what Reformed theology calls total depravity: sin infecting every faculty and every rank.

Two images intensify the tragedy. First, “They have turned to me their back and not their face” (32:33) — the posture of contempt toward the God who “persistently taught them” (literally “rising early and teaching,” the Hebrew idiom of tireless initiative). Second, the abominations reached God’s own house: “They set up their abominations in the house that is called by my name, to defile it” (32:34), and in the Valley of the Son of Hinnom they “offered up their sons and daughters to Molech” (32:35) — child sacrifice, which God says “I did not command them, nor did it enter into my mind.” That last phrase is a Hebrew idiom of moral outrage: such evil has no place whatsoever in God’s instruction.

Christologically, this section shows why the new covenant must be unilateral. A people evil “from their youth,” deaf to persistent teaching, cannot reform themselves; they must be given a new heart (32:39). The indictment of verses 30–35 is the dark backdrop against which the “I wills” of verses 37–41 blaze. Judgment fell fully on Jerusalem in 586 BC — and fell fully again, on a willing Substitute, outside the same city six centuries later (Hebrews 13:12).

Application

Let this section teach you to take sin’s seriousness at God’s estimate, not your own. Judah doubtless had explanations — the Baal rites were cultural insurance, the Molech fires desperate measures, the temple abominations religious pluralism. God’s verdict cuts through: provocation, abomination, evil “from their youth” (32:30). Ask the Spirit to strip the euphemisms off your own sins: “struggles” that are rebellions, “personality” that is pride, “self-care” that is self-worship. Only sin honestly named can be sincerely mortified (1 John 1:9).

Notice too the phrase “rising early and teaching” (32:33): God’s patient, persistent instruction preceded His judgment by centuries. Every sermon you shrug off, every conviction you suppress, every providence you ignore is part of that same divine persistence — and hearing without heeding compounds guilt (Hebrews 3:7–8, 13). Respond to today’s teaching today, while it is still called today, for delayed response is itself a form of the turned back. Finally, the burning of the Baal rooftops (32:29) warns that judgment fits sin: what we burn incense to is what will burn us, and the pleasures we refuse to surrender become the instruments of our sorrow. Identify your rooftop altars — career, approval, comfort, screen — and tear them down before they draw fire, remembering that half-demolished altars are soon rebuilt.

A warning against misapplication: do not wield this passage to read every disaster in your life or nation as a decoded divine judgment on specific sins. Judah’s case was interpreted by infallible prophetic revelation; ours is not. Jesus explicitly forbade the tower-of-Siloam calculus that maps suffering onto guilt (Luke 13:1–5; John 9:2–3). The right use of judgment texts is self-examination and repentance, not the confident indictment of other sufferers.

Section 5 — The Everlasting Covenant: One Heart and One Way (Jeremiah 32:36–41)

Key Insight

At verse 36 the oracle pivots on a majestic “Now therefore.” The same city “of which you say, ‘It is given into the hand of the king of Babylon’” (32:36) becomes the theater of salvation. What follows is one of the most concentrated clusters of divine promise in Scripture — a cascade of first-person verbs with no conditions attached: “I will gather them… I will bring them back… I will make them dwell in safety. And they shall be my people, and I will be their God” (32:37–38). The covenant formula — they my people, I their God — is the golden thread running from Abraham (Genesis 17:7) through Sinai (Exodus 6:7) to the new creation, where “the dwelling place of God is with man” (Revelation 21:3).

Then the promise goes deeper than geography, to the anthropological root of Judah’s failure: “I will give them one heart and one way, that they may fear me forever” (32:39). The people who were evil “from their youth” (32:30) will not be improved but re-created. This is Jeremiah 31:33 — the law written on the heart — restated with a surgical addition: unity (“one heart,” healing the divided loyalties of 32:29–35) and permanence (“forever”). Ezekiel, prophesying among the exiles, received the same word: “I will give them one heart, and a new spirit I will put within them” (Ezekiel 11:19; 36:26–27).

Verse 40 names the instrument: “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.” Note the double guarantee. God secures His own side — “I will not turn away” — and, astonishingly, He secures their side too — “that they may not turn from me.” The fatal flaw of the Sinai administration, Israel’s capacity to apostatize, is answered not by sterner conditions but by implanted grace. Here is the biblical foundation of the perseverance of the saints: believers persevere because God preserves, working in them the very fear that keeps them.

Verse 41 crowns everything with divine emotion: “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.” The Shema commanded Israel to love God with all their heart and soul (Deuteronomy 6:5); Israel failed; and now God vows His whole heart and soul to their good. As Spurgeon exulted, the salvation of sinners is not God’s reluctant concession but His delight (compare Zephaniah 3:17). The covenant is sealed, Jesus declares, in His own blood (Luke 22:20; Hebrews 13:20).

Application

Let the grammar of this passage retrain your assurance. Every verb of salvation here is God’s: He gathers, He brings back, He gives the heart, He puts the fear, He refuses to turn away, He rejoices. If your confidence rests on the strength of your grip on God, verses 30–35 have already dismantled it; if it rests on His grip on you (32:40), it can survive your worst day. Preach this to yourself in seasons of spiritual dryness: the everlasting covenant does not fluctuate with your feelings (Philippians 1:6).

Second, receive verse 41 as a corrective to every grudging picture of God. Many believers secretly imagine that God tolerates them — saved, but barely, and under permanent probation. Scripture says He “will rejoice in doing them good… with all my heart and all my soul.” Meditate on that until it produces what it describes: the fear of the Lord that is drawn by love, not driven by dread (Psalm 130:4). Third, pursue the “one heart” corporately: the promise creates a unified people, not a scatter of individuals. Guard the unity of your congregation (Ephesians 4:3), refusing gossip, factions, and the quiet superiority that fractures fellowship, for visible fragmentation contradicts the very gift the covenant bestows and obscures its witness before a watching world.

A warning against misapplication: the promise “they may not turn from me” (32:40) is no license for carelessness. God preserves His people precisely by means of the implanted fear that keeps them turning from sin — perseverance works through watchfulness, the means of grace, and endurance in faith (Hebrews 3:14), never around them. The person using eternal security as a permit for sin shows no evidence the fear of God was ever put within.

Section 6 — Fields Shall Again Be Bought in This Land (Jeremiah 32:42–44)

Key Insight

The chapter closes by answering, at last, the perplexity of Jeremiah’s prayer. The prophet had asked, in effect, why buy a field in a doomed land (32:25); God replies with a principle and a picture. The principle: “Just as I have brought all this great disaster upon this people, so I will bring upon them all the good that I promise them” (32:42). This is an argument from judgment to mercy — the very fulfillment of the threats guarantees the fulfillment of the promises, because both proceed from the same faithful mouth. Judah watching the siege mounds was watching the proof that God keeps His word; the exiles could therefore bank on restoration with the same certainty they had experienced destruction. As R.C. Sproul often noted, God’s judgments are themselves testimonies to His truthfulness, and thus, paradoxically, pillars for faith.

The picture: “Fields shall be bought in this land of which you are saying, ‘It is a desolation, without man or beast; it is given into the hand of the Chaldeans’” (32:43). God quotes the people’s own despairing verdict — desolation, without man or beast — and overturns it with the resumption of ordinary commerce: “Fields shall be bought for money, and deeds shall be signed and sealed and witnessed” (32:44). The vocabulary deliberately mirrors Jeremiah’s transaction in verses 9–12: money weighed, deeds signed, sealed, witnessed. Jeremiah’s single purchase will be multiplied across the whole map — and the geography is lovingly itemized: “the land of Benjamin, the places about Jerusalem, the cities of Judah, the cities of the hill country, the cities of the Shephelah, and the cities of the Negeb” (32:44). North, center, south; highlands, lowlands, desert — the whole land will hum again with buying and selling, planting and inheriting.

The closing line gives the reason: “for I will restore their fortunes, declares the LORD” (32:44). The Hebrew idiom shuv shevut — to turn the turning, to reverse the captivity — is the signature phrase of the Book of Consolation (Jeremiah 29:14; 30:3, 18; 33:7, 11, 26). Restoration is not Judah’s achievement but God’s reversal.

Christologically, Jeremiah’s field is the mustard seed of the world’s redemption. One documented purchase, made in faith during judgment, anticipated a redeemed land; one greater purchase, made at Calvary during the darkest judgment, secures a redeemed creation. Christ “was pleased… to reconcile to himself all things, whether on earth or in heaven” (Colossians 1:19–20), and the meek shall inherit the earth (Matthew 5:5) — deeds signed, sealed, and witnessed by the Spirit (Ephesians 1:13–14).

Application

Verse 42 hands the believer a powerful instrument of assurance: reason from God’s fulfilled severities to His promised mercies. Has God’s word proved true in warning — in the bitterness sin actually produced, in disciplines that fell as Scripture said they would? Then the same reliability underwrites every promise of good. Use your memories of God’s truthfulness in judgment as evidence for His truthfulness in grace: “He who did not spare his own Son… how will he not also with him graciously give us all things?” (Romans 8:32).

Second, learn to contradict despair’s vocabulary with God’s. The people said “desolation, without man or beast” (32:43); God said “fields shall be bought” (32:44). Over the church in decline, the marriage in winter, the prodigal long gone, despair drafts its verdicts early. Hope, biblically, is not optimism about trends but confidence in promises — speak God’s sentences over situations the world has already foreclosed. Third, let the itemized geography of verse 44 assure you that restoration is granular: God names Benjamin, the Shephelah, the Negeb — He restores particular places, particular people, particular losses (Joel 2:25), not abstractions. Bring Him your specific desolations by name, for the God who itemizes His promises invites itemized prayers.

A warning against misapplication: the promise of restored fortunes is not a guarantee that every believer’s specific earthly losses — the business, the house, the health — will be restored in this life. Judah waited seventy years, and many who heard the promise died in Babylon still believing it (Hebrews 11:13). The certainty is covenantal and ultimately eschatological; its timeline belongs to God.

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Cross References

Comparative Gospel Study

Not Applicable as Direct Comparison — Jeremiah is an Old Testament prophetic book combining oracle and sign-act narrative, not Gospel narrative. However, Jeremiah 32:1–44 anticipates key Gospel themes:

The imprisoned prophet before a compromised king. Jeremiah, confined for telling a ruler the truth (32:2–3), anticipates Jesus before Pilate and Herod — bound, interrogated by men who feared the truth more than they wanted it, and condemned for faithful testimony (John 18:33–38; Luke 23:8–11). The pattern extends to John the Baptist, imprisoned for confronting a king (Mark 6:17–18), establishing that God’s messengers suffer at the hands of the powers they summon to repentance.

The purchase that secures an inheritance. Jeremiah’s weighed-out silver for a field under enemy occupation (32:9–12) anticipates the Gospel’s redemption vocabulary: the Son of Man came “to give his life as a ransom for many” (Mark 10:45), and the kingdom is a treasure for which a man “sells all that he has and buys that field” (Matthew 13:44). Christ purchases His people’s inheritance while the enemy still appears to hold the ground.

The cup and the everlasting covenant. The “everlasting covenant” with its God-given heart (32:39–40) is the covenant Jesus ratifies in the upper room: “This cup that is poured out for you is the new covenant in my blood” (Luke 22:20). The Gospels present the cross as the moment God’s unilateral “I wills” of Jeremiah 32 acquire their purchase price.

Judgment and restoration held together. God’s word that the same faithfulness brings both disaster and promised good (32:42) anticipates Jesus’ own ministry pattern: weeping over Jerusalem’s coming destruction (Luke 19:41–44) while promising to gather His flock and give them the kingdom (Luke 12:32). The Gospel, like this chapter, refuses to separate the severity and the kindness of God (Romans 11:22).

Old Testament Connections

Pentateuch. The purchase enacts the kinsman-redemption statute of Leviticus 25:25–32, grounded in God’s ownership of the land (Leviticus 25:23). The covenant formula “they shall be my people, and I will be their God” (32:38) reaches back to Genesis 17:7–8 and Exodus 6:7. God’s self-description in Jeremiah’s prayer quotes the name-proclamation of Exodus 34:6–7, and the “with all my heart and all my soul” of 32:41 inverts the Shema (Deuteronomy 6:5). The gathering from all lands (32:37) fulfills the restoration promised after curse in Deuteronomy 30:1–6, including the circumcised heart.

Historical Books. The siege setting is narrated in 2 Kings 25:1–7 and the fulfillment of Zedekiah’s fate in Jeremiah 39 and 52. Anathoth was a priestly city in Benjamin (Joshua 21:18), Jeremiah’s hometown (Jeremiah 1:1). Ruth 4:1–10 provides the fullest narrative of kinsman-redemption with deeds, witnesses, and inheritance. The certainty that “not one word has failed of all his good promise” (1 Kings 8:56; Joshua 21:45) is the logic of 32:42.

Wisdom Literature. Job’s confession after his trial — “I know that you can do all things, and that no purpose of yours can be thwarted” (Job 42:2) — matches Jeremiah’s “Nothing is too hard for you” (32:17), and Job’s restored fortunes (Job 42:10) use the shuv shevut idiom. Psalm 126 sings the restoration of fortunes as dreamlike reversal; Psalm 130:4 grounds the fear of God in forgiveness, as 32:39–40 does; Psalm 145 supplies the vocabulary of Jeremiah’s adoration.

Major Prophets. Isaiah promises the everlasting covenant of steadfast love (Isaiah 54:8–10; 55:3) and land re-inhabited after desolation (Isaiah 62:4). Ezekiel, Jeremiah’s contemporary, parallels this chapter almost line by line: one heart and a new spirit (Ezekiel 11:19–20; 36:26–28), covenant of peace that is everlasting (Ezekiel 37:26), and fields tilled again in a land once desolate (Ezekiel 36:34–36). Lamentations 3:22–33 shows how this theology sustained faith when the judgment actually fell.

Minor Prophets. Hosea enacts costly redemption of an unfaithful spouse and promises re-betrothal “in faithfulness” (Hosea 2:19–20; 3:1–2). Amos 9:14–15 promises rebuilt cities, planted vineyards, and a people never again uprooted. Micah 4:4 pictures restored ordinary life under vine and fig tree. Zephaniah 3:17–20 matches the divine joy of 32:41 — God exulting over His people with singing — and closes with “restore your fortunes before your eyes.”

New Testament Fulfillment

Gospels/Acts. Jesus institutes “the new covenant in my blood” (Luke 22:20), ratifying the everlasting covenant of 32:40. Gabriel’s “nothing will be impossible with God” (Luke 1:37) and Jesus’ “all things are possible with God” (Mark 10:27) apply 32:17, 27 to the miracles of incarnation and regeneration. The believing community of Acts, “of one heart and soul” (Acts 4:32), displays the promised “one heart” (32:39). Peter announces “the time for restoring all things” (Acts 3:21), the final shuv shevut. Judas’s field bought with blood money (Matthew 27:6–10) stands as the dark counter-image to Jeremiah’s field bought in faith — Matthew explicitly ties that purchase to Jeremiah’s prophecies.

Paul’s Epistles. Believers are “sealed with the promised Holy Spirit, who is the guarantee of our inheritance until we acquire possession of it” (Ephesians 1:13–14) — the sealed deed in the earthenware jar finds its counterpart in the Spirit within jars of clay (2 Corinthians 4:7). “All the promises of God find their Yes” in Christ (2 Corinthians 1:20), the logic of 32:42. God’s unbreakable commitment — “he who began a good work in you will bring it to completion” (Philippians 1:6); nothing “will be able to separate us from the love of God” (Romans 8:38–39) — expounds “I will not turn away from doing good to them” (32:40). The new heart is the Spirit’s writing “on tablets of human hearts” (2 Corinthians 3:3).

General Epistles/Revelation. Hebrews names Jesus “the mediator of a new covenant” (Hebrews 9:15) and blesses “the God of peace who brought again from the dead our Lord Jesus, the great shepherd of the sheep, by the blood of the eternal covenant” (Hebrews 13:20) — the everlasting covenant of 32:40 with its price named. First Peter describes the purchased inheritance, “imperishable, undefiled, and unfading, kept in heaven for you” (1 Peter 1:4), bought “with the precious blood of Christ” (1 Peter 1:18–19). Revelation consummates the covenant formula: “Behold, the dwelling place of God is with man… they will be his people, and God himself will be with them as their God” (Revelation 21:3) — the promise of 32:38 spoken over a city no army can besiege.

Redemptive-Historical Context

Jeremiah 32 stands at one of redemptive history’s great fault lines, and it interprets both sides of the break in terms of the single covenant of grace. Within the Creation–Fall–Redemption–Consummation arc, the chapter presupposes creation (“It is you who have made the heavens and the earth,” 32:17) and exhibits the fall in its corporate ripeness: a people “evil from their youth” (32:30), whose idolatry has matured through generations into child sacrifice and a defiled temple (32:34–35). The siege mounds against Jerusalem are the curse of the broken Sinai administration arriving on schedule (Deuteronomy 28:52) — the fall’s wages collected at national scale, and a preview of the final judgment all flesh deserves.

Yet at that precise moment God speaks redemption, and He speaks it in the shape the whole Bible follows. The kinsman-redeemer purchase (32:6–12) reaches back to the exodus pattern — God redeeming His enslaved people at cost — and forward to the cross, where the true go’el, kinsman by incarnation, pays the ransom price for an inheritance His people had forfeited (Mark 10:45; 1 Peter 1:18–19). The everlasting covenant (32:40) gathers the Abrahamic promise (“I will be their God,” Genesis 17:7), answers the Sinai covenant’s fatal vulnerability (a stony heart), and coincides with the new covenant of Jeremiah 31:31–34, ratified in Christ’s blood (Luke 22:20). What is distinctive here is the guarantee of perseverance: God pledges not only His own fidelity but His people’s — “I will put the fear of me in their hearts, that they may not turn from me” (32:40). Redemption accomplishes what law could only demand.

The chapter also displays the already/not yet tension that structures the era between Christ’s advents. The return from Babylon was a true but partial fulfillment: fields were indeed bought again in Benjamin, deeds signed and sealed (compare Nehemiah’s repopulated towns), yet the “one heart,” the everlasting safety, and the unbroken fidelity awaited the Spirit’s outpouring. In Christ, believers now possess the promised new heart (2 Corinthians 3:3), the implanted fear of God, and the sealed deed of the Spirit as “the guarantee of our inheritance until we acquire possession of it” (Ephesians 1:14) — Jeremiah’s jar of documents in pneumatological form. But the field itself, the renewed creation, remains under partial occupation; we hold title, not yet possession.

Consummation therefore controls the chapter’s horizon. “They shall be my people, and I will be their God” (32:38) is finally spoken from the throne over the new Jerusalem (Revelation 21:3), a city whose gates never face siege mounds. The restored fortunes of 32:44 expand into “the time for restoring all the things” (Acts 3:21), when the meek inherit the earth and every deed of faith, signed and sealed during this age’s sieges, is publicly vindicated. Jeremiah’s seventeen shekels were never lost; they were sown.

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Systematic Theology Connection

The Covenant of Grace

Jeremiah 32 displays the covenant of grace in its Old Testament administration and promises its fuller administration to come. The Westminster Confession teaches that after the fall God made “a covenant of grace, wherein he freely offereth unto sinners life and salvation by Jesus Christ” (WCF 7.3), and that this one covenant was “differently administered in the time of the law, and in the time of the gospel” (WCF 7.5–6). The chapter proves the unity: the same God who executed Sinai’s curses (32:28–36) immediately swears the “everlasting covenant” (32:40), with the same covenant formula that framed His word to Abraham — “they shall be my people, and I will be their God” (32:38; Genesis 17:7). Grace is not a new policy adopted after law failed; it is the one purpose of God running beneath both judgment and restoration (32:42). The Larger Catechism (WLC 31) notes the covenant is made with Christ “and in him with all the elect as his seed” — which explains why its promises are unconditional in form: fourteen “I wills” with no “if you” attached (32:37–41). Practically, this doctrine teaches believers to read their whole Bible as one story of grace, to expect God’s dealings — even severe ones — to serve covenant purposes, and to rest in a salvation that was never suspended on their performance. The purchase of the field embodies the covenant’s logic: God binds Himself by documented promise to a future He alone can deliver, and faith invests accordingly (Hebrews 11:1, 13). Cross-references: Genesis 15:8–18, where God alone passes between the pieces; Luke 22:20; Hebrews 13:20; Galatians 3:16–29.

The Sovereignty of God and Providence

“Behold, I am the LORD, the God of all flesh. Is anything too hard for me?” (32:27). The chapter is a sustained exhibition of the Confession’s teaching that God “doth uphold, direct, dispose, and govern all creatures, actions, and things, from the greatest even to the least, by his most wise and holy providence” (WCF 5.1). Nebuchadnezzar’s siege is not merely permitted but commissioned — “I am giving this city into the hand of the king of Babylon” (32:3, 28) — while Babylon remains fully responsible and later judged (Jeremiah 50–51). Providence governs the small as well as the great: Hanamel’s visit to the court of the guard arrives exactly as foretold (32:7–8), a private providence confirming a private word. The Confession adds that God’s providence extends even to sins, which He “ordereth and governeth” while “the sinfulness thereof proceedeth only from the creature” (WCF 5.4) — precisely the balance of a chapter where God sends the disaster (32:42) yet the evil is entirely Judah’s, who “did nothing but evil… from their youth” (32:30), and where child sacrifice “did not enter into my mind” (32:35). Practical implications follow the Shorter Catechism’s definition of providence as God’s “most holy, wise, and powerful preserving and governing all his creatures, and all their actions” (WSC 11): believers facing hostile powers may be sober without panic, for the God of all flesh governs empires, elections, and economies; and sufferers may trust that the hand that wounds is the hand that has sworn to heal (32:42; Romans 8:28). Cross-references: Daniel 4:34–35; Proverbs 21:1; Isaiah 10:5–12; Acts 4:27–28.

Regeneration and Effectual Calling

The promise “I will give them one heart and one way, that they may fear me forever… I will put the fear of me in their hearts” (32:39–40) is among Scripture’s clearest statements of monergistic regeneration. Judah’s condition made it necessary: a people evil “from their youth” (32:30), who turned their back despite persistent divine teaching (32:33), will never manufacture their own renewal — the Ethiopian cannot change his skin (Jeremiah 13:23). So God does not offer a new heart; He gives one. The Confession describes effectual calling as God “renewing their wills, and by his almighty power determining them to that which is good” — the sinner “being made willing by his grace” (WCF 10.1), and insists it is “of God’s free and special grace alone, not from anything at all foreseen in man” (WCF 10.2). The Shorter Catechism summarizes: effectual calling is the work of God’s Spirit “convincing us of our sin and misery, enlightening our minds in the knowledge of Christ, and renewing our wills” (WSC 31). The parallel in Ezekiel makes the surgery explicit: a heart of stone removed, a heart of flesh implanted, the Spirit given so that His people walk in His statutes (Ezekiel 36:26–27). Practically, this doctrine humbles all boasting (what heart do you have that you did not receive? 1 Corinthians 4:7), fuels bold intercession for the hardest cases — since conversion is never a negotiation but a resurrection (Ephesians 2:4–5) — and directs evangelism toward prayerful dependence on the Spirit rather than manipulative technique. Cross-references: Deuteronomy 30:6; John 3:3–8; John 6:44; Acts 16:14.

The Perseverance of the Saints

Verse 40 grounds perseverance in a double divine guarantee: “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.” God secures His side and theirs. This is the substance of the Confession’s teaching that those effectually called “can neither totally nor finally fall away from the state of grace, but shall certainly persevere therein to the end, and be eternally saved” (WCF 17.1) — a perseverance that depends “not upon their own free will, but upon the immutability of the decree of election… the efficacy of the merit and intercession of Jesus Christ, the abiding of the Spirit… and the nature of the covenant of grace” (WCF 17.2). Jeremiah 32:40 is the covenant-of-grace pillar in that argument: an everlasting covenant would not be everlasting if its members could finally desert it. Jesus restates the promise: “I give them eternal life, and they will never perish” (John 10:28); Paul argues it from God’s character: “he who began a good work in you will bring it to completion” (Philippians 1:6; Romans 8:29–39). Note carefully the means: God preserves by implanting persevering fear — believers are “kept by the power of God through faith” (1 Peter 1:5), not apart from it. So the doctrine never licenses carelessness; the implanted fear expresses itself in watchfulness and use of the means of grace (WLC 79 makes the same connections). Practically, perseverance transforms assurance from a mood into a covenant fact, steadies believers after falls (the covenant makes stumbling a detour, not a destination), and honors God as the Finisher, not merely the Founder, of faith (Hebrews 12:2).

The Attributes of God: Omnipotence and Covenant Love

The chapter is framed by omnipotence — “Nothing is too hard for you” (32:17); “Is anything too hard for me?” (32:27) — and climaxes in an astonishing declaration of divine affection: “I will rejoice in doing them good… with all my heart and all my soul” (32:41). The Shorter Catechism defines God as “infinite, eternal, and unchangeable, in his being, wisdom, power, holiness, justice, goodness, and truth” (WSC 4), and Jeremiah’s prayer walks through nearly that whole list: creation power (32:17), steadfast love and retributive justice (32:18), infinite counsel and omniscience (32:19), redemptive might (32:20–21). The chapter will not let these attributes be played against each other: the same power that built the heavens levels Jerusalem and later rebuilds it; the same faithfulness delivers both “all this great disaster” and “all the good that I promise” (32:42). WCF 2.1 likewise holds God’s mercy and justice in one sentence — “most loving, gracious, merciful… and withal most just and terrible in his judgments.” Verse 41 presses further than bare power: God’s goodness toward His people is wholehearted, joyful, undivided — the Shema’s totality predicated of God Himself (compare Zephaniah 3:17). Practically: omnipotence without love would terrify, and love without omnipotence would console but never save; together they make prayer rational (nothing is too hard), obedience safe (the Almighty rejoices to do us good), and worship inevitable. The believer’s confidence in every crisis is that the arm that stretched out the heavens (32:17) is the arm stretched out on the cross. Cross-references: Genesis 18:14; Job 42:2; Luke 1:37; Ephesians 3:20; Romans 8:31–32.

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Reformed Theology

Reformed theology reads Jeremiah 32 as a jewel of the covenant of grace, displaying in one chapter the unity of God’s redemptive purpose across both testaments. Geerhardus Vos taught that revelation unfolds organically, promise ripening into fulfillment, and this chapter is a prime exhibit: the kinsman-redemption statute of Leviticus 25 becomes a prophetic sign-act, the sign-act becomes an oracle of the everlasting covenant, and the oracle finds its ratification in the blood of Christ (Luke 22:20; Hebrews 13:20). The land promise is neither discarded nor merely spiritualized but eschatologically enlarged: as Meredith Kline argued, Canaan functioned typologically, an intrusion of the consummation into history, so that “fields shall again be bought in this land” (32:44) points through the post-exilic return to the meek inheriting the earth (Matthew 5:5) and a new creation secured by a better purchase.

Calvin’s exposition of the chapter dwells on the trial of Jeremiah’s faith: the prophet obeys a command that providence seems to contradict, then prays his perplexity — proof, Calvin observes, that true faith is not exempt from conflict but is sustained in it by God’s bare word. This is the Reformed doctrine of the sufficiency of Scripture applied to the life of faith: the believer acts on what God has said, not on what circumstances suggest.

The chapter is likewise a locus classicus for monergism. The people are evil “from their youth” (32:30); therefore God Himself gives “one heart and one way” and puts His fear within them “that they may not turn from me” (32:39–40). Here election, effectual calling, regeneration, and perseverance stand in unbroken sequence — the golden chain of Romans 8:29–30 in prophetic form. Sinclair Ferguson notes that the new covenant’s genius is that God supplies from His own fullness everything He requires; R.C. Sproul pressed the same point: grace does not merely offer, it accomplishes. The Israel/Church question is answered christologically: the promises are made to the covenant people and fulfilled in Christ, the true Seed (Galatians 3:16), so that all who are His — believing Jew and Gentile alike — are heirs of the everlasting covenant (Galatians 3:29), one flock under one Shepherd. G.K. Beale traces the covenant formula of 32:38 to its consummation in Revelation 21:3, where the promise embraces the nations.

Finally, the chapter feeds Reformed piety. Spurgeon preached verse 41 as the believer’s deepest comfort: God does us good not grudgingly but “with all my heart and all my soul” — the joy of God as the anchor of assurance. And John Piper’s insistence that God’s zeal for His glory and His people’s good are one purpose finds its proof text here: the LORD rejoices to do good, and plants His people “in faithfulness,” for His own name’s sake and their everlasting joy.

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Dispensational Theology

Dispensational interpreters read Jeremiah 32 through a consistently literal-grammatical hermeneutic and find in it strong support for their central distinctives. The chapter’s promises are addressed to national Israel and Judah (32:30, 37), concern the physical land (“this land,” 32:41, 43–44), and specify real geography — Benjamin, the environs of Jerusalem, the hill country, the Shephelah, the Negeb (32:44). On dispensational principles, such precision forbids wholesale transfer of the promises to the church: as Charles Ryrie insisted, the distinction between Israel and the church is the sine qua non of the system, and a promise to plant Israel “in this land” (32:41) means Israel and means land.

C.I. Scofield’s notes treated the chapter’s restoration promises as looking beyond the return from Babylon to the final regathering of Israel. John Walvoord argued that the post-exilic return could not exhaust 32:37–44: the return from Babylon was from one land, not “all the countries” (32:37); Israel did not receive the promised safety, nor the “one heart,” and was subsequently scattered again in AD 70. Therefore the complete fulfillment awaits the future: the regathering of ethnic Israel, the national conversion in which the everlasting covenant of 32:40 — identified with the new covenant of Jeremiah 31:31–34 — is applied to Israel as a nation (“all Israel will be saved,” Romans 11:26), and the millennial kingdom in which land tenure, commerce, and agriculture resume under Messiah’s reign, with deeds signed and fields bought (32:44) in a restored earth. J. Dwight Pentecost placed these events in sequence: the covenant is ratified at the cross, but its national provisions for Israel are realized at the second advent and in the millennium.

Progressive dispensationalists such as Craig Blaising nuance the picture: the church today genuinely participates in new covenant blessings — regeneration, the indwelling Spirit, forgiveness (2 Corinthians 3:6) — as an inaugural stage of fulfillment, while the territorial and national promises to Israel await consummation in the coming kingdom. On this reading, Jeremiah’s field purchase models Israel’s guaranteed future: a documented, irrevocable stake in land presently under Gentile domination, held in escrow until the King returns.

Dispensationalists also emphasize the chapter’s apologetic value: the literal fulfillment of the judgment prophecies — Zedekiah seeing Nebuchadnezzar eye to eye (32:4; Jeremiah 39:5–7) — establishes the pattern that restoration prophecies will be fulfilled with equal literalness (32:42). Reformed interpreters reply that the New Testament itself reads these promises christologically and ecclesially (Hebrews 8; 13:20); dispensationalists counter that fulfillment in the church need not cancel fulfillment for Israel. The debate turns on hermeneutical priority: the Old Testament’s plain sense or the New Testament’s interpretive lead. Both traditions agree, however, that 32:37–44 guarantees a concrete, creational future — God’s promises terminate on resurrection ground, not on abstractions.

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Bibliography

• John Calvin, Commentaries on the Prophet Jeremiah and the Lamentations, Vol. 4 (Calvin Translation Society)
• Matthew Henry, Commentary on the Whole Bible, Vol. 4: Isaiah to Malachi
• Matthew Poole, A Commentary on the Holy Bible, Vol. 2
• Charles H. Spurgeon, “The Joy of the Lord” and sermons on Jeremiah 32:41 (Metropolitan Tabernacle Pulpit)
• J.A. Thompson, The Book of Jeremiah (New International Commentary on the Old Testament)
• Derek Kidner, The Message of Jeremiah (The Bible Speaks Today)
• Philip Graham Ryken, Jeremiah and Lamentations: From Sorrow to Hope (Preaching the Word)
• Geerhardus Vos, Biblical Theology: Old and New Testaments
• Meredith G. Kline, Kingdom Prologue: Genesis Foundations for a Covenantal Worldview
• G.K. Beale, A New Testament Biblical Theology
• Sinclair B. Ferguson, The Holy Spirit (Contours of Christian Theology)
• R.C. Sproul, The Holiness of God; Chosen by God
• John Piper, The Pleasures of God
• D.A. Carson, How Long, O Lord? Reflections on Suffering and Evil
• O. Palmer Robertson, The Christ of the Covenants
• The Westminster Confession of Faith, with the Larger and Shorter Catechisms
• C.I. Scofield, The Scofield Reference Bible, notes on Jeremiah 32
• Charles C. Ryrie, Dispensationalism
• John F. Walvoord, Israel in Prophecy
• Craig A. Blaising and Darrell L. Bock, Progressive Dispensationalism
• J. Dwight Pentecost, Thy Kingdom Come