Jeremiah 32:1-3a, 6-15 (NRSV)Jeremiah 32:1-3a, 6-15 is part of a segment in verses 1-44, that are an addition to the Book of Consolation, deals with the purchase of land by Jeremiah that occurred in 588-7. The style is autobiographical. This passage is a symbolic act, a statement of hope for the future of Israel. In fact, this passage presents the story of one of the greatest symbolic acts of Jeremiah. The response of Jeremiah to his imprisonment and branding as a traitor was to invest in the future of the nation, of the faith, and of a future fulfillment of the divine promise. The proper context for this chapter involves reading Chapter 37. The final editor of Jeremiah had other organizational criteria than strict chronological order when this scroll was assembled. Chapter 37 helps re-establish chronological time as it "flashes back" to the events that put Jeremiah in trouble and in prison (see 37:4). In 37:11-14, Jeremiah attempts to leave Jerusalem to receive his rightful share of a piece of familial property. Instead, the prophet is nabbed on his way out of one of the city gates. Charged with attempting to desert to the besieging Chaldean army, he is thrown in prison. Over time, Jeremiah's outspoken outrage and crabby complaints gained him a minor reprieve. Although still technically a prisoner, he was moved from the dreary cells in the improvised cistern house prison to a kind of "house arrest" in the "court of the guard" (37:21; 32:2). Here he remained until Jerusalem finally fell to the Babylonians (38:13, 28; 39:14). This "court of the guard" was probably a kind of stockade within the palace itself, a "minimum security" area where prisoners could receive communications and even visits from friends and family members. Despite the hunger and hardships placed on everyone by the siege, Jeremiah's status still entitled him to a steady ration of food (37:21) even though he was technically a prisoner.
1The word that came to Jeremiah from the Lord in the tenth year of King Zedekiah of Judah, which was the eighteenth year of Nebuchadrezzar. 2 At that time the army of the king of Babylon was besieging Jerusalem, and the prophet Jeremiah was confined in the court of the guard that was in the palace of the king of Judah, 3 where King Zedekiah of Judah had confined him, due to his prophecy that Babylon would take the city and Zedekiah will go to Babylon. His cousin Hanamel comes to Jeremiah and wants him to buy a field in Anathoth for the right of redemption. 6 Jeremiah said, The word of the Lord came to me: 7 Hanamel son of your uncle Shallum is going to come to you and say, “Buy my field that is at Anathoth, for the right of redemption by purchase is yours.” 8 Then my cousin Hanamel came to me in the court of the guard, in accordance with the word of the Lord, and said to me, “Buy my field that is at Anathoth in the land of Benjamin, for the right of possession and redemption is yours; buy it for yourself.” Then I knew that this was the word of the Lord. Hanamel makes his appearance and offers Jeremiah "the right of redemption" just as the Lord's Word had foretold. The arrival of the relative is even more remarkable when we consider the siege circumstances. Even if Hanamel's visit occurred during the lull between sieges (the Babylonian forces withdrew briefly because of the threatening approach of Egyptian armies), this was still a hazardous journey made over barren, war-torn lands. There is no information given about why Jeremiah is the chosen family member to act as "redeemer" (other than divine design). Considering the animosity between Jeremiah and some of his relatives in Anathoth (see Jeremiah 11:18-12:6 for details), it is evident that both messenger and message were viewed as hostile to the best interests of his family. It may even be that he does not intend Hanamel’s offer of land as a courteous gesture at all. It could have been an attempt to humiliate him further and an occasion to gloat over Jeremiah's status as a prisoner. Hanamel may have felt he had achieved a financial coup by unloading this parcel of property on such a gullible relative. As an object of derision and scorn, the land Jeremiah purchased is like the prophet Hosea's taking a prostitute as his wife. Just as Jeremiah acts as the redeemer for land that is destined to fall into enemy hands, Hosea redeems Gomer by giving her the status of wife, even though she continues to act unfaithfully. If Hanamel's intentions were less than honorable, however, he received little satisfaction. Obedient to God's directions, Jeremiah immediately agreed to purchase the land. 9 And I bought the field at Anathoth from my cousin Hanamel, and weighed out the money to him, seventeen shekels of silver. The likelihood is that people would have thought this foolhardy since the Babylonians had already conquered this land. 10 I signed the deed, sealed it, got witnesses, and weighed the money on scales. 11 Then I took the sealed deed of purchase, containing the terms and conditions, and the open copy; 12 and I gave the deed of purchase to Baruch son of Neriah son of Mahseiah, in the presence of my cousin Hanamel, in the presence of the witnesses who signed the deed of purchase, and in the presence of all the Judeans who were sitting in the court of the guard. 13 In their presence I charged Baruch, saying, 14 Thus says the Lord of hosts, the God of Israel: Take these deeds, both this sealed deed of purchase and this open deed, and put them in an earthenware jar, in order that they may last for a long time. The legal situation he faced is one described in Leviticus 25:25. The intent is to keep property within the family. He carried out the transaction by proper legal procedure. In fact, this passage is the best explanation of property rights in pre-exilic Israel. This text is the only detailed example of that Levitical precept being carried out. Because it is the only available example, we should be cautious about assuming its universality of representation of actual cultural practices. With no other reference to compare against, it is impossible to know whether this example in Jeremiah 32 is paradigmatic of land redemption procedures. Indeed, because of the intentionally symbolic nature of this transaction, it would be surprising if the details recorded here were not idiosyncratic. The precision with which participants carried out all aspects of this sale is important because Jeremiah is not simply investing in real estate futures. Jeremiah is acting as a "redeemer" relative as established by Levitical law. There is no room for backing out of the deal or changing his mind. This act represented the optimism the prophet regarding the ultimate future of Israel. More than that was that it was the action of a redeemer. It symbolized the redeeming action of God. Just as Jeremiah was fulfilling his obligation to act as the redeemer of his family's property, so would God act as the Redeemer (the go'el) for Israel. Even though the people have broken their covenant with God, even though the land may pass into foreign hands, God maintains the right to act as the people's Redeemer, reclaiming them and their homeland at a future date. The earthenware jars contain an important message as well. In protecting the documents from the effect of damage and decay, it suggests many years will pass before the ancestors of Jeremiah will need these papers. We can see the storage capability of such earthenware jars by the fact that at the time of their discovery, it was simply clay pots, carefully sealed and stored away, that contained the marvelously intact Dead Sea Scrolls. 15 For thus says the Lord of hosts, the God of Israel: Houses and fields and vineyards shall again be bought in this land.
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