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"And I bought the field of Hanameel."—Jer. xxxii. 9.

When Jeremiah was first called to his prophetic mission, after the charge "to pluck up and to break down, and to destroy and to overthrow," there were added—almost as if they were an afterthought—the words "to build and to plant."346346   i. 10. Throughout a large part of the book little or nothing is said about building and planting; but, at last, four consecutive chapters, xxx.-xxxiii., are almost entirely devoted to this subject. Jeremiah's characteristic phrases are not all denunciatory; we owe to him the description of Jehovah as "the Hope of Israel."347347   xiv. 8, xvii. 13. Sin and ruin, guilt and punishment, could not quench the hope that centred in Him. Though the day of Jehovah might be darkness and not light,348348   Amos v. 18, 20. yet, through the blackness of this day turned into night, the prophets beheld a radiant dawn. When all other building and planting were over for Jeremiah, when it might seem that much that he had planted was being rooted up again in the overthrow of Judah, he was yet permitted to plant shoots in the garden of the Lord, which have since309 become trees whose leaves are for the healing of the nations.

The symbolic act dealt with in this chapter is a convenient introduction to the prophecies of restoration, especially as chapters xxx., xxxi., have no title and are of uncertain date.

The incident of the purchase of Hanameel's field is referred by the title to the year 587 b.c., when Jeremiah was in prison and the capture of the city was imminent. Verses 2-6 are an introduction by some editor, who was anxious that his readers should fully understand the narrative that follows. They are compiled from the rest of the book, and contain nothing that need detain us.

When Jeremiah was arrested and thrown into prison, he was on his way to Anathoth "to receive his portion there,"349349   xxxvii. 12 (R.V.). i.e., as we gather from this chapter, to take possession of an inheritance that devolved upon him. As he was now unable to attend to this business at Anathoth, his cousin Hanameel came to him in the prison, to give him the opportunity of observing the necessary formalities. In his enforced leisure Jeremiah would often recur to the matter on which he had been engaged when he was arrested. An interrupted piece of work is apt to intrude itself upon the mind with tiresome importunity; moreover his dismal surroundings would remind him of his business—it had been the cause of his imprisonment. The bond between an Israelite and the family inheritance was almost as close and sacred as that between Jehovah and the Land of Promise. Naboth had died a martyr to the duty he owed to the land. "Jehovah forbid that I should give310 thee the inheritance of my fathers,"350350   1 Kings xxi. 3. said he to Ahab. And now, in the final crisis of the fortunes of Judah, the prophet whose heart was crushed by the awful task laid upon him had done what he could to secure the rights of his family in the "field" at Anathoth.

Apparently he had failed. The oppression of his spirits would suggest that Jehovah had disapproved and frustrated his purpose. His failure was another sign of the utter ruin of the nation. The solemn grant of the Land of Promise to the Chosen People was finally revoked; and Jehovah no longer sanctioned the ancient ceremonies which bound the households and clans of Israel to the soil of their inheritance.

In some such mood, Jeremiah received the intimation that his cousin Hanameel was on his way to see him about this very business. "The word of Jehovah came unto him: Behold, thine uncle Shallum's son Hanameel is coming to thee, to say unto thee, Buy my field in Anathoth, for it is thy duty to buy it by way of redemption." The prophet was roused to fresh perplexity. The opportunity might be a Divine command to proceed with the redemption. And yet he was a childless man doomed to die in exile. What had he to do with a field at Anathoth in that great and terrible day of the Lord? Death or captivity was staring every one in the face; land was worthless. The transaction would put money into Hanameel's pocket. The eagerness of a Jew to make sure of a good bargain seemed no very safe indication of the will of Jehovah.

In this uncertain frame of mind Hanameel found his cousin, when he came to demand that Jeremiah should buy his field. Perhaps the prisoner found his kinsman's311 presence a temporary mitigation of his gloomy surroundings, and was inspired with more cheerful and kindly feelings. The solemn and formal appeal to fulfil a kinsman's duty towards the family inheritance came to him as a Divine command: "I knew that this was the word of Jehovah."

The cousins proceeded with their business, which was in no way hindered by the arrangements of the prison. We must be careful to dismiss from our minds all the associations of the routine and discipline of a modern English gaol. The "court of the guard" in which they were was not properly a prison; it was a place of detention, not of punishment. The prisoners may have been fettered, but they were together and could communicate with each other and with their friends. The conditions were not unlike those of a debtors' prison such as the old Marshalsea, as described in Little Dorrit.

Our information as to this right or duty of the next-of-kin to buy or buy back land is of the scantiest.351351   Lev. xxv. 25, Law of Holiness; Ruth iv. The leading case is that in the Book of Ruth, where, however, the purchase of land is altogether secondary to the levirate marriage. The land custom assumes that an Israelite will only part with his land in case of absolute necessity, and it was evidently supposed that some member of the clan would feel bound to purchase. On the other hand, in Ruth, the next-of-kin is readily allowed to transfer the obligation to Boaz. Why Hanameel sold his field we cannot tell; in these days of constant invasion, most of the small landowners must have been reduced to great distress, and would gladly have found purchasers for their property. The kinsman to whom land was offered would pretty generally refuse312 to pay anything but a nominal price. Formerly the demand that the next-of-kin should buy an inheritance was seldom made, but the exceptional feature in this case was Jeremiah's willingness to conform to ancient custom.

The price paid for the field was seventeen shekels of silver, but, however precise this information may seem, it really tells us very little. A curious illustration is furnished by modern currency difficulties. The shekel, in the time of the Maccabees, when we are first able to determine its value with some certainty, contained about half an ounce of silver, i.e. about the amount of metal in an English half-crown. The commentaries accordingly continue to reckon the shekel as worth half-a-crown, whereas its value by weight according to the present price of silver would be about fourteenpence. Probably the purchasing power of silver was not more stable in ancient Palestine than it is now. Fifty shekels seemed to David and Araunah a liberal price for a threshing-floor and its oxen, but the Chronicler thought it quite inadequate.352352   2 Sam. xxiv. 24: cf. 1 Chron. xxi. 25, where the price is six hundred shekels of gold. It is scarcely necessary to point out that "threshing-floor" (Sam.) and "place of the threshing-floor" (Chron.) are synonymous. We know neither the size of Hanameel's field nor the quality of the land, nor yet the value of the shekels;353353   By value here is meant purchasing power, to which the weight denoted by the term shekel is now no clue. but the symbolic use made of the incident implies that Jeremiah paid a fair and not a panic price.

The silver was duly weighed in the presence of witnesses and of all the Jews that were in the court of the guard, apparently including the prisoners; their position as respectable members of society was not313 affected by their imprisonment. A deed or deeds were drawn up, signed by Jeremiah and the witnesses, and publicly delivered to Baruch to be kept safely in an earthen vessel. The legal formalities are described with some detail; possibly they were observed with exceptional punctiliousness; at any rate, great stress is laid upon the exact fulfilment of all that law and custom demanded. Unfortunately, in the course of so many centuries, much of the detail has become unintelligible. For instance, Jeremiah the purchaser signs the record of the purchase, but nothing is said about Hanameel signing. When Abraham bought the field of Machpelah of Ephron the Hittite there was no written deed, the land was simply transferred in public at the gate of the city.354354   Gen. xxiii. (P.). Here the written record becomes valid by being publicly delivered to Baruch in the presence of Hanameel and the witnesses. The details with regard to the deeds are very obscure, and the text is doubtful. The Hebrew apparently refers to two deeds, but the Septuagint for the most part to one only. The R.V. of verse 11 runs: "So I took the deed of the purchase, both that which was sealed, according to the law and the custom, and that which was open." The Septuagint omits everything after "that which was sealed"; and, in any case, the words "the law and the custom"—better, as R.V. margin, "containing the terms and the conditions"—are a gloss. In verse 14 the R.V. has: "Take these deeds, this deed of the purchase, both that which is sealed, and this deed which is open, and put them in an earthen vessel." The Septuagint reads: "Take this book of the purchase and this book that has been read,355355   á¼€Î½ÎµÎ³Î½Ï‰ÏƒÎ¼á½³Î½Î¿Î½ probably a corruption of ἀνεωγμένον. and thou shalt put314 it in an earthen vessel."356356   The text varies in different MSS. of the LXX. It is possible that, as has been suggested, the reference to two deeds has arisen out of a misunderstanding of the description of a single deed. Scribes may have altered or added to the text in order to make it state explicitly what they supposed to be implied. No reason is given for having two deeds. We could have understood the double record if each party had retained one of the documents, or if one had been buried in the earthen vessel and the other kept for reference, but both are put into the earthen vessel. The terms "that which is sealed" and "that which is open" may, however, be explained of either of one or two documents357357   Cf. Cheyne, etc., in loco. somewhat as follows: the record was written, signed, and witnessed; it was then folded up and sealed; part or the whole of the contents of this sealed-up record was then written again on the outside or on a separate parchment, so that the purport of the deed could easily be ascertained without exposing the original record. The Assyrian and Chaldean contract-tablets were constructed on this principle; the contract was first written on a clay tablet, which was further enclosed in an envelope of clay, and on the outside was engraved an exact copy of the writing within. If the outer writing became indistinct or was tampered with, the envelope could be broken and the exact terms of the contract ascertained from the first tablet. Numerous examples of this method can be seen in the British Museum. The Jews had been vassals of Assyria and Babylon for about a century, and thus must have had ample opportunity to become acquainted with their legal procedure; and, in this315 instance, Jeremiah and his friends may have imitated the Chaldeans. Such an imitation would be specially significant in what was intended to symbolise the transitoriness of the Chaldean conquest.

The earthen vessel would preserve the record from being spoilt by the damp; similarly bottles are used nowadays to preserve the documents that are built up into the memorial stones of public buildings. In both cases the object is that "they may continue many days."

So far the prophet had proceeded in simple obedience to a Divine command to fulfil an obligation which otherwise might excusably have been neglected. He felt that his action was a parable which suggested that Judah might retain its ancient inheritance,358358   Verse 15 anticipates by way of summary verses 42-44, and is apparently ignored in verse 25. It probably represents Jeremiah's interpretation of God's command at the time when he wrote the chapter. In the actual development of the incident, the conviction of the Divine promise of restoration came to him somewhat later. but Jeremiah hesitated to accept an interpretation seemingly at variance with the judgments he had pronounced upon the guilty people. When he had handed over the deed to Baruch, and his mind was no longer occupied with legal minutiæ, he could ponder at leisure on the significance of his purchase. The prophet's meditations naturally shaped themselves into a prayer; he laid his perplexity before Jehovah.359359   What was said of verse 15 partly applies to verses 17-23 (with the exception of the introductory words: "Ah, Lord Jehovah!"). These verses are not dealt with in the text, because they largely anticipate the ideas and language of the following Divine utterance. Kautzsch and Cornill, following Stade, mark these verses as a later addition; Giesebrecht is doubtful. Cf. v. 20 ff. and xxvii. 5 f. Possibly, even from the court of the guard, he could see something of316 the works of the besiegers; and certainly men would talk constantly of the progress of the siege. Outside the Chaldeans were pushing their mounds and engines nearer and nearer to the walls, within famine and pestilence decimated and enfeebled the defenders; the city was virtually in the enemy's hands. All this was in accordance with the will of Jehovah and the mission entrusted to His prophet. "What thou hast spoken of is come to pass, and, behold, thou seest it." And yet, in spite of all this, "Thou hast said unto me, O Lord Jehovah, Buy the field for money and take witnesses—and the city is in the hands of the Chaldeans!"

Jeremiah had already predicted the ruin of Babylon and the return of the captives at the end of seventy years.360360   xxv. 12, xxix. 10. It is clear, therefore, that he did not at first understand the sign of the purchase as referring to restoration from the Captivity. His mind, at the moment, was preoccupied with the approaching capture of Jerusalem; apparently his first thought was that his prophecies of doom were to be set aside, and at the last moment some wonderful deliverance might be wrought out for Zion. In the Book of Jonah, Nineveh is spared in spite of the prophet's unconditional and vehement declaration: "Yet forty days and Nineveh shall be overthrown." Was it possible, thought Jeremiah, that after all that had been said and done, buying and selling, building and planting, marrying and giving in marriage, were to go on as if nothing had happened? He was bewildered and confounded by the idea of such a revolution in the Divine purposes.

Jehovah in His answer at once repudiates this idea. He asserts His universal sovereignty and omnipotence;317 these are to be manifested, first in judgment and then in mercy. He declares afresh that all the judgments predicted by Jeremiah shall speedily come to pass. Then He unfolds His gracious purpose of redemption and deliverance. He will gather the exiles from all lands and bring them back to Judah, and they shall dwell there securely. They shall be His people and He will be their God. Henceforth He will make an everlasting covenant with them, that He will never again abandon them to misery and destruction, but will always do them good. By Divine grace they shall be united in purpose and action to serve Jehovah; He Himself will put His fear in their hearts.

And then returning to the symbol of the purchased field, Jehovah declares that fields shall be bought, with all the legal formalities usual in settled and orderly societies, deeds shall be signed, sealed, and delivered in the presence of witnesses. This restored social order shall extend throughout the territory of the Southern Kingdom, Benjamin, the environs of Jerusalem, the cities of Judah, of the hill country, of the Shephelah and the Negeb. The exhaustive enumeration partakes of the legal character of the purchase of Hanameel's field.

Thus the symbol is expounded: Israel's tenure of the Promised Land will survive the Captivity; the Jews will return to resume their inheritance, and will again deal with the old fields and vineyards and oliveyards, according to the solemn forms of ancient custom.

The familiar classical parallel to this incident is found in Livy, xxvi. 11, where we are told that when Hannibal was encamped three miles from Rome, the ground he occupied was sold in the Forum by public auction, and fetched a good price.


Both at Rome and at Jerusalem the sale of land was a symbol that the control of the land would remain with or return to its original inhabitants. The symbol recognised that access to land is essential to all industry, and that whoever controls this access can determine the conditions of national life. This obvious and often forgotten truth was constantly present to the minds of the inspired writers: to them the Holy Land was almost as sacred as the Chosen People; its right use was a matter of religious obligation, and the prophets and legislators always sought to secure for every Israelite family some rights in their native soil.

The selection of a legal ceremony and the stress laid upon its forms emphasise the truth that social order is the necessary basis of morality and religion. The opportunity to live healthily, honestly, and purely is an antecedent condition of the spiritual life. This opportunity was denied to slaves in the great heathen empires, just as it is denied to the children in our slums. Both here and more fully in the sections we shall deal with in the following chapters, Jeremiah shows that he was chiefly interested in the restoration of the Jews because they could only fulfil the Divine purpose as a separate community in Judah.

Moreover, to use a modern term, he was no anarchist; spiritual regeneration might come through material ruin, but the prophet did not look for salvation either in anarchy or through anarchy. While any fragment of the State held together, its laws were to be observed; as soon as the exiles were re-established in Judah, they would resume the forms and habits of an organised community. The discipline of society, like that of an army, is most necessary in times of difficulty and danger, and, above all, in the crisis of defeat.

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