Verse-by-Verse Bible Commentary
Jeremiah 32:40

Bridgeway Bible Commentary

God reassures Jeremiah (32:16-44)

After buying the field, Jeremiah began to have doubts. It seemed to him almost too much to expect that God could allow such a worthless people ever to return to their land. He therefore prayed to God (16), seeking to reassure himself that nothing is too hard for a God who is so loving and powerful (17-19). He reminds God of his steadfast faithfulness and miraculous power, which had saved his people in the past (20-22). But the people have been disobedient and have now brought this justly deserved punishment upon themselves (23). With the enemy siege machines battering the city walls, Jeremiah fears that Jerusalem’s end has come. He wonders whether, in buying the field, he has correctly understood God’s will (24-25).
God replies that nothing is too hard for him. Certainly he will destroy Jerusalem (26-29), for this is a judgment on the nation because of its idolatry (30-31). Kings, administrators, priests, prophets and common people alike have turned from God and followed pagan religions (32-35). However, after God has disciplined his people in foreign lands, he will bring them back to their land (36-37). He will do a work within them so that they will know him in a more spiritual relationship than they have previously experienced. They will have a renewed devotion to God and a fresh experience of God’s blessing (38-41).
Jeremiah need have no doubts about the wisdom of buying the piece of land from his relative. The day will certainly come when this piece of land will be returned to Jeremiah’s family. In fact, throughout the country people will buy and sell land as they did before (42-44).

Coffman's Commentaries on the Bible

“And now therefore thus saith Jehovah, the God of Israel, concerning this city, whereof ye say, It is given into the hand of the king of Babylon, by the sword, and by the famine, and by the pestilence: Behold, I will gather them out of all the countries, whither I have driven them in mine anger, and in my wrath, and in great indignation; and I will bring them, again unto this place, and I will cause them to dwell safely. And they shall be my people, and I will be their God: and I will give them one heart and one way, that they may fear me forever, for the good of them, and of their children after them: and I will make an everlasting covenant with them, that I will not turn away from following them, to do them good; and I will put my fear in their hearts, that they may not depart from me, Yea, I will rejoice over them to do them good, and I will plant them in the land assuredly with my whole heart, and with my whole soul. For thus saith Jehovah: Like as I have brought all this great evil upon this people, so will I bring upon them all the good that I have promised them. And fields shall be bought in this land, whereof ye say, It is desolate without man or beast; it is given into the hand of the Chaldeans. Men shall buy fields for money, and subscribe the deeds, and seal them, and call witnesses, in the land of Benjamin, and in the places about Jerusalem, and in the cities of Judah, and in the cities of the hill-country, and in the cities of the lowland, and in the cities of the South: for I will cause their captivity to return, saith Jehovah.”

These are glorious promises; but, alas, it appears that Israel never did learn the secret of Jeremiah 18:7-10, in which the prophet revealed that all of God’s promises, whether of evil, or of good, were subject, absolutely, to the condition of whether or not Israel would truly turn to the Lord and worship him. Most of the wonderful things God promised here never occurred at all.

As outlined in the Book of Micah, the priesthood promptly corrupted the worship in the second temple, provoking even the cancellation of the covenant of Levi; and God even cursed their blessings and expressed the desire that the temple would be closed (See Malachi 2:1-9).

Furthermore, as time went on, in those long centuries before Christ was born, the whole Jewish nation fell into apostasy again, resulting in their judicial hardening, along with the hardened nations of the Gentiles; and, according to Paul, the Jews became as reprobate as the Gentiles themselves. The name of God was blasphemed among the Gentiles because of the shameful conduct of the Jews (Romans 2:24). Their temple with its operators, the three false shepherds of Zechariah 11:8, namely the Pharisees, the Sadducees, and the Herodians was denominated as a “den of thieves and robbers” by the Christ himself; and the grand climax of Jewish wickedness came when they rejected the Messiah himself and manipulated his crucifixion by suborned testimony, political intimidation, and mob violence.

Therefore, history has recorded no fulfillment whatever of the prosperity of the post-exilic captives from Babylon. They deserved no prosperity, and they received none.

It is a shame that some commentators simply cannot get it out of their minds that God’s promises to Israel were in some mysterious manner irrevocable and eternal. One may only wonder if they ever read Jeremiah 18:7-10, Note this from Feinberg. He identified the new covenant as a renewal of the old covenant, writing that, “The covenant bond between God and his people will be renewed, and they will walk in righteousness… The covenant will never again be broken; the promise of restoration (Jeremiah 32:41) is just as certain as the prediction of punishments.”Charles Lee Feinberg in Ezekiel (Chicago: Moody Press), p. 587.

Of course, that is what should have happened; but it didn’t!

God’s punishment of Israel for the rejection of Christ was executed within a generation after the event. The nation was brutally destroyed by Vespasian and Titus in A.D. 70; 1,100,000 people were executed, and Josephus even gives the names of the towns and villages supplying the totals for that incredible destruction; thirty thousand young men were crucified upon crosses adorning the walls of Jerusalem; their temple was destroyed never to be rebuilt, the whole Mosaic system of daily sacrifices, along with the institution of the priesthood and the high priest disappeared forever.

But what about that “covenant” mentioned in Jeremiah 32:40? As Cheyne said, “It is the New Covenant of Jeremiah 31 .”T. K. Cheyne, Jeremiah in the Pulpit Commentary, p. 50. Payne Smith, Albert Barnes, and many others concur in this identification of the covenant here as “The New Covenant of Jeremiah 31 .” In truth, the very fact of its being called an “everlasting covenant,” along with the declaration that it shall never be broken, either on the part of God or on the part of his people, identifies it as the New Covenant; because that first covenant was indeed violated, not by God, but by his people. The notion that Racial Israel would never break the covenant (the old one) again is foreign to everything in the entire Bible. The prophecy here (in Jeremiah 32:40) that God’s people will not again break his covenant has been fulfilled by the continuity of the Christian faith upon earth; and, “In these two conditions, that neither God nor his people shall break the New Covenant, lies the certainty of the eternal duration of that covenant.”Scribner’s Bible Commentary (New York: Charles Scribner’s Sons, 1898), p. 485.

Then, what about those people on earth who do indeed violate the teachings of Christ? Nevertheless, the covenant is not broken as long as there are faithful souls in the world who cling to the truth of God and obey it. This prophecy here assures the continuity of that condition. The great improvement of this arrangement over the old covenant is at once evident. This means that there will be faithful Christians on earth till the end of time. Christ’s question in Luke 18:8 does not deny this, but may indicate the scarcity of them at the time of the Second Coming.

Barnes' Notes on the Whole Bible

The answer is divided into two parts;

(a) Jeremiah 32:26-35, the sins of Judah are shown to be the cause of her punishment:

(b) Jeremiah 32:36-44, this punishment was not for Judah’s destruction, but for her amendment.

Jeremiah 32:28

I will give - Or, I am giving.

Jeremiah 32:30

From their youth - God’s mighty deeds for Israel began in Egypt Jeremiah 32:20, and so did Israel’s sin.

Jeremiah 32:34, Jeremiah 32:35

These verses are repeated from Jeremiah 7:30-31, but with two important variations. Baal is put for Tophet, and to Molech instead of in the fire. Molech the king and Baal the lord are different names of the sun-god, but in altered relations. Molech is the sun as the mighty fire, which in passing through the signs of the Zodiac burns up its own children. It is an old Canaanite worship, carried by the Phoenicians to all their colonies, and firmly established in Palestine at the time when the Israelites conquered the country.

Jeremiah 32:39

One heart, and one way - Compare Jeremiah 3:13. Under the new covenant they will with one consent walk in the one narrow path of right-doing Matthew 7:14. Forever, i. e., every day, constantly.

Jeremiah 32:40

God’s new covenant Jeremiah 31:31 is on God’s side, I will not turn away from them to do them good, i. e., I will never cease from doing them good. On their side, I will put My fear in their hearts that they depart not from Me. In these two conditions consists the certainty of the eternal duration of the covenant Matthew 28:20.

Jeremiah 32:41

Assuredly - literally, in truth, i. e., in verity, in reality. It refers to God’s firm purpose, rather than to the safety and security of the people. The new covenant is one of grace, indicated by God’s rejoicing over His people, and “planting them with His whole heart.”

Jeremiah 32:43

Fields - literally, The field, the open unenclosed country Jeremiah 4:17. In Jeremiah 32:44 fields refers to the several portions of it which belonged to individuals, and of which the boundaries were shown by landmarks.

Jeremiah 32:44

Subscribe evidences - See Jeremiah 32:10. In order to bring the certainty of the return from exile more vividly before the mind, the prophet enumerates the several subdivisions of the territory of the kings of Judah.

Calvin's Commentary on the Bible

He pursues the same subject; but the repetition is intended emphatically to recommend the grace of God, for we know how men ever strive to withhold the praise due to his grace, and that on account of their pride. God, then, on the other hand, celebrates in high terms his grace, lest men should malignantly obscure it.

He first says, I will strike with them a perpetual covenant We must notice the contrast between the covenant of the Law, and the covenant of which the Prophet now speaks. He called it in the thirty-first chapter a new covenant, and gave the reason for it, because their fathers had soon fallen away after the Law was proclaimed, and because its doctrine was that of the letter, and deadly, and also fatal. But he now calls it a perpetual covenant That the covenant of the Law was not valid, this was accidental to it; for the Law would remain in force, were we only to keep it; but through men’s fault it happened that the covenant of the Law became void and immediately vanished. When, therefore, God promises anything, there is a manifest difference; but what is it? God intimates that his doctrine is set before men with no effect, for it only sounds in their ears, it does not penetrate into their hearts. There is, then, need of the grace of the Holy Spirit; for except God speaks within and touches our hearts, the sound will be to no purpose, only beating the air. We now, then, see why the covenant is called perpetual which God now promises.

We must, at the same time, bear in mind that this covenant peculiarly belongs to the kingdom of Christ. For though it was a part of God’s grace, which was manifested in delivering his people from captivity, yet the continued stream of his grace ought to be extended to the coming of Christ. The Prophet then, no doubt, brings Christ before us, together with the new covenant; for without him there is not the least hope that God would make another covenant, as it appears evident from the whole Law and the teaching of the Prophets. Then Christ is here opposed to Moses, and the Gospel to the Law. It hence follows, that the Law was a temporary covenant, for it had no stability, as it was that of the letter; but that the Gospel is a perpetual covenant, for it is inscribed on the heart. And for the same reason it is also called a new covenant, for the Law must have become obsolete, since the perpetuity of which the Prophet speaks has come in its place.

Now follows an explanation, Because I will not depart, etc. The אשר asher, here is not a relative, but rather an explanatory or exegetic particle. It then briefly designates the form or nature of the covenant, even that God would never depart from behind them God is sometimes said to go before his faithful people, when he shows to them the right way. He is said also to rule them from behind, as when Isaiah says,

“They shall hear a voice behind them, saying,
‘This is the way, walk ye in it.’” (Isaiah 30:21)

God no doubt testifies here, that he would be always an Instructor and Teacher to his people. And he says, that he will speak from behind, as schoolmasters follow the pupils committed to their care, even that they may observe and watch all their gestures, walking, words, and everything else. So God compares himself to those teachers to whom children are committed to be taught and trained; and he says that he speaks from behind. We may then explain what is here said in this sense, “I will not depart from after thee:” but we may also take a simpler view that God would not depart from them, even because he would show them perpetual favor and kindness, according to what is immediately added, that I may do them good In a word, God shows that he would be an eternal Father to his people, who would never forsake nor cast them away. ⁽⁸²⁾

But the manner or method is also expressed, that he would put his fear in their hearts, that they might never depart from him. This is the same doctrine with what we have already seen; it is now repeated, but in other words; and thus God, as I said, more fully illustrates his favor, he says then that he would put his fear in the hearts of men. We now see how that puerile fiction is refuted, with which the Papists are inebriated, when they say that God’s grace co-operates, because the Spirit helps the infirmity of men, as though they themselves brought something of their own and were co-operators. But the Prophet here testifies that the fear of God is the work and gift of the Holy Spirit. He does not say I will give them power to fear me, but I will put my fear in their hearts We then see that he again shews that the Spirit works effectually in us, so as to form anew our affections, and does not leave us capable of turning or suspended. The same thing is said by Ezekiel,

“And I will cause them to fear me.” (Ezekiel 36:27)

Thus the same doctrine is confirmed there, for it is said, that God would make Israel to fear him, not that they might be able to fear him.

He adds again, That they may not depart from me We see that clearly refuted are those foolish notions about neutral grace, which offers only power to men, which they may afterwards receive if they please; for the Prophet says, “that they may not depart from me.” Thus he again shews that perseverance, no less than the commencement of acting rightly, is the gift of God and the work of the Holy Spirit: and as I have already said, were God only to form our hearts once, that we might be disposed to act rightly, the devil might, at any moment, entice us, by his wiles, from the right way, or, as he employs sudden and violent attacks, he might drive us up and down as he pleases. To rule us then for one hour would avail us nothing, except God preserved us through the whole course of our life, and led us on to the end. It hence then follows, that the whole course of our life is directed by the Spirit of God, so that the end no less than the beginning of good works ought to be ascribed to his grace. Whatever merit then men claim for themselves, they take away from God, and thus they become sacrilegious.

A question may, however, be here raised: we see that the faithful often stumble, not ten times during life, but every day: how then is this, that where God’s Spirit works, his efficacy is such that men never turn aside from the right way? Were any to answer, that the faithful indeed stumble, but do not wholly fail, and that God here refers to that defection which shakes off every fear of God, it would not be a full solution. For we see that even the elect themselves are sometimes like apostates, for the fear of God and piety are, as it were, choked in them. Piety is not indeed extinguished, but not even a spark of the Spirit appears in them. But we must notice, that inflexible perseverance is given to the faithful, so that when they fall, they soon repent. Hence interruptions are no hinderances that God should not guide them from the starting-post to the goal, until they complete their whole course. And thus true is what Augustine says, that the Spirit so works in us, that we invariably have a good will. For he compares our state with that of Adam, such as he was in his first creation. We know that Adam was then without any stain, for he was formed in the image of God: he was then upright and free from every vice. We are as yet imperfect; though God has regenerated us by his Spirit, there abide in us still some remnants of the flesh, and we do not run with so much alacrity as it behoves us; nay, we are constrained to exclaim with Paul, that we are “wretched,” and to confess that we do not the good which we would, but the evil which is hateful to us. (Romans 7:15) Then the condition of Adam seems to have been better than ours. To this Augustine replies, — that God deals better with us now than he did with Adam, our first parent; for though he created him just and innocent, and without any stain, yet he gave him a nature liable to a change; and hence Adam, having a free-will, immediately fell. To what end then did free-will serve? even that man immediately fell and brought us into the same ruin with himself. This is the praise of free-will! even that man, possessed of it, cast himself down into the lowest abyss, whence he could never of himself have risen. But now, with respect to us, though we halt, and also turn out of the right way, and our depraved lusts entice us to evil, and our corruption hinders us from running as we desire to do, yet our condition is far better, because God endues us amidst all our conflicts with the power of his own Spirit, so that we are never overcome or overwhelmed. This indefectible constancy, (indeclinabilis constantia) as Augustine calls it, is then far superior to the excellency and honor which Adam at first possessed. This may be clearly gathered from the words of the Prophet when he says, that God would put his fear in the hearts of his people, so that they may never depart from him.

It may be again asked, why is there no mention made of gratuitous justification? for the covenant of God cannot be valid, except he reconciles us to himself, for regeneration is not sufficient for the obtaining of God’s favor, as in part only we will rightly and act rightly. To this we answer, that there is no doubt but that God includes faith in the word fear; hence remission of sins, by which men return into favor with God, is not excluded when regeneration is spoken of. This passage may at the same time be explained in this way, that the Prophet states a part for the whole. Doubtless the new covenant, as we have before seen, consists of two parts, even that God, in adopting us as his children, forgives us, and pardons all our infirmities, and then governs us by his Spirit: but here he speaks only of the last. So the sentence may be viewed as including a part for the whole. Still the Scripture, as it has been said, when it speaks of God’s fear, often includes faith, for God, as the Psalmist says, cannot be feared, except we taste of his goodness,

“With thee is propitiation, that thou mayest be feared.”
(Psalms 130:4)

For there would be no reverential fear of God, except it were preceded by a knowledge of his paternal favor.

(82) The אשר may be rendered that, or because. It would be a perpetual covenant, because he would “not turn from being after them to do them good,” or, as the Syr. is, “from following them to do them good.” The Vulg. omits אשר and so does the Targ.; the Syr. gives it the meaning of that, but it is rendered which, by the Sept., “which (that is covenant) I will not turn away from behind them,” that is, as it seems, from those behind them, i.e., posterity. And this is the meaning which Blayney has adopted, “which I will not withdraw from their posterity, to be a benefactor to them;” which last words he evidently connects with the first clause. What favors this rendering is, that “children” are mentioned in the previous verse.

Still, owing to the last clause, the Syriac version seems to be the most suitable. There are here two remarkable promises, — that God would not turn away from them, — and that he would put in his fear, so as to keep them from turning away from him. — Ed.

Smith's Bible Commentary

Chapter 32

The word that came to Jeremiah from the LORD in the tenth year of Zedekiah king of Judah, which was the eighteenth year of Nebuchadrezzar ( Jeremiah 32:1 ).

Now in the eleventh year of Zedekiah is when Jerusalem fell. So this is right at the end.

For then [even at this time, the tenth year] the king of Babylon's army had besieged Jerusalem: and Jeremiah the prophet was shut up in the court of the prison, which was in the king of Judah's house. For Zedekiah king of Judah had imprisoned him, saying, Why do you prophesy, and say, Thus saith the LORD, Behold, I will give this city into the hand of the king of Babylon, and he shall take it; and Zedekiah the king of Judah shall not escape out of the hand of the Chaldeans, but shall surely be delivered into the hand of the king of Babylon, and shall speak with him mouth to mouth, and his eyes shall behold his eyes; And he shall lead Zedekiah to Babylon, and there shall he be until I visit him, saith the LORD: though ye fight with the Chaldeans, ye shall not prosper ( Jeremiah 32:2-5 ).

So because of this prophecy of Jeremiah saying, "Zedekiah's going to be taken, the king is going to look at him eye to eye and all and going to carry him away captive," it got the king upset and threw him in jail. Now this particular prophecy that he is referring to, to show you that we're not in chronological order, is a prophecy that you find in the thirty-fourth chapter of Jeremiah here. And so this particular prophecy of him looking at him eye to eye and so forth is further on. So you see that we're not in a chronological order as far as the prophecies are given here in Jeremiah. So you can't really look at this in a chronological order, but these are just prophecies that have come down and we'll get that this evening as we get into the thirty-fourth chapter the first part there, this particular prophecy that got Jeremiah thrown in jail. Now he is in the prison, in the king's court in prison.

And the word of the LORD came unto me, saying, Behold, Hanameel the son of Shallum thine uncle shall come unto thee, saying, Buy thee my field that is in Anathoth: for the right of redemption is yours to buy it. So Hanameel mine uncle's son came to me in the court of the prison according to the word of the LORD, and said unto me, Buy my field, I pray thee, that is in Anathoth, which is in the country of Benjamin: for the right of inheritance is yours, and the redemption is thine; buy it for thyself. Then I knew that this was the word of the LORD ( Jeremiah 32:6-8 ).

Now the incongruous part of this is that already Benjamin had fallen to Babylon. And so this field that was in question is already under Babylonian control. And they are going to be captives in Babylon for seventy years. Why would he want to redeem a field that is already under Babylon control? So when the Lord spoke to him and said, "Now buy the field. Tomorrow Hanameel your cousin is going to come and ask you to buy his father's field for the right of redemption is yours, go ahead and buy it." He thought, "Man, is this me? Surely this can't be the Lord telling me this." Until when Hanameel came in and said, "Hey, my father wants you to redeem the field, the right of redemption is yours." "Then I knew it was the Lord saying it." But he still didn't know, he still was troubled by the thing. "Why in the world does God want me to do it?" But he went ahead in obedience.

And I bought the field of Hanameel my uncle's son, that was in Anathoth, and weighed him the money, even seventeen shekels of silver. And I subscribed the evidence, and I sealed it, and I took two witnesses, and weighed him the money in the balances ( Jeremiah 32:9-10 ).

In the scales there, he weighed out the money.

And I took the evidence of the purchase, both that which was sealed according to the law and customs, and that which was open: 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. And I charged Baruch before them, saying, Thus saith the LORD of hosts, the God of Israel; Take these evidences, this evidence of the purchase, both which is sealed, and this evidence which is open; and put them in a clay pot, that they may continue many days ( Jeremiah 32:11-14 ).

In other words, preserve them because it's going to be a long time before I'm going to be able to take this field. So seal these things and preserve them.

For thus saith the LORD of hosts, the God of Israel; Houses and fields and vineyards shall be possessed again in the land ( Jeremiah 32:15 ).

So it was a sign of his faith that God was going to bring them back from captivity. Though it's already under enemy control, God's going to bring us back. The land's going to be ours again and so we're going to possess this land again.

Now under Jewish law, when you had sold or forfeited property, they would always draw up these legal instruments and they would seal them. And there came the time of redemption, usually in the seventh year, so that the thing that you had sold remains in the new ownership for six years and in the seventh year you had the right to redeem it providing you could fulfill the requirements that were in the sealed scroll. So at the time of redemption, you would come forth, you would bring these scrolls, and you would break the seal, you'd open the scroll. You would prove that you had the right to redeem it, and then you would pay the price or whatever was required within the scroll and you could redeem it. And it became your property again so that you never really sold your property permanently unless you could not redeem it in the year of redemption.

Now another aspect was added to this law of redemption, and that is, if you were personally unable to redeem it, you didn't have the money, you couldn't redeem it yourself in the time of redemption, if you had a brother or an uncle or a cousin or someone who is a part of your family, a kin to you, he could step in and he could pay the money and he could redeem it so that it remains in the family and in the family's name. He would be called the ga'al, the family redeemer. And that is, he keeps it in the family, the ga'al.

An interesting Jewish law that God no doubt established in order to give a broader picture. For the earth originally was God's because He created it. But when God placed man upon the earth, God gave the earth to man. God placed Adam upon the earth and He said, "Hey, be fruitful and multiply, replenish the earth. For I have given it to thee and I've given you dominion over the earth, over the fish of the sea, the fowls of the air, over every moving and creeping thing." And God gave man dominion over the earth. Now when Satan came into the garden and tempted Eve and Eve gave to Adam and he also ate of that forbidden fruit, in their action of submitting themselves to Satan, they in reality turned the control of the earth over to Satan. So that Satan at that point and from that point began to be the owner of the earth in effect. It's his. Man turned it over to him, forfeited it to Satan. And since that time, the earth has been under Satan's control.

You do not see the world that God created, nor do you see the world that God intended. You see a world that is filled with suffering. God never intended the suffering. You see a world that is filled with prejudice. God never intended the prejudice. You see the world in which the poor are oppressed by the rich. God never intended it to be that way. You see a world where children are starving to death. God never intended that. You see a world that is filled with sickness. God never intended that. All of the calamities and the evils that we see in the world today have been created because of man's rebellion against God. Because man will not obey God and obey the laws of God, you see the result in a world that is filled with corruption and violence and greed and inequality. God never intended it to be that way. He intended us to all live together as brothers in equality. And it is wrong to blame God for the troubles of the world today. It is wrong to blame God for the crimes, for the sicknesses, for the malformed babies, for all of these evil things that we see. It isn't God's world. Jesus twice in referring to Satan called him the prince of this world.

Now, man could not redeem the world back. When man forfeited the world over to Satan, that was it. There was no way that man could redeem it back. Man's bankrupt spiritually. And so, "God so loved the world that He sent His only begotten Son" ( John 3:16 ). For what purpose? To redeem the world back to God. Now Jesus became a man in order that He might be next of kin or a kinsman. And He is our kinsman-redeemer. He became man in order that He might redeem the world back to God. And when Jesus came, Satan took Him up into a high mountain and showed to Him all of the kingdoms of the earth and he said, "All of these and the glory of them I will give to You if You'll bow down and worship me, for they are mine and I can give them to whomever I will" ( Luke 4:5-7 ). Satan is promising Him the kingdoms. Jesus didn't say, "What do you mean? They're not yours. You can't give them." Jesus recognized that Satan had this right. He was boasting. "They are mine, I can give them to whomever I will." That was a true boast of Satan. It is still true, it's still Satan's world. Though Jesus paid the price of redemption by His death upon the cross, He redeemed us by His blood. He paid the price. Yet the world still is under satanic control, the world is still in subjection to Satan, under Satan's rule. All creation is still groaning and travailing, waiting for this day of the manifestation of the sons of God. This day of redemption, we long, we look forward to it.

In the book of Revelation, chapter 4, as John is taken into the heavenly scene he sees the throne of God. He sees the elders on their lesser thrones around the throne of God. He sees the glassy sea before the throne of God. He sees the cherubim as they are there. He hears them as they worship God saying, "Holy, holy, holy, Lord God almighty, which is, which was and which is to come" ( Revelation 4:8 ). And he watches the twenty-four elders at this point as they fall on their faces, take their golden crowns and cast them before this glassy sea which is before the throne of God and he hears them declare, "Thou art worthy to receive glory and honor for Thou hast created all things. And for your good pleasure they are and were created" ( Revelation 4:11 ). Then as you move into chapter 5, he sees in the right hand of Him who is sitting upon the throne a scroll that is sealed with seven seals writing both within and without.

All right, now here you have the thing with Jeremiah here making these scrolls and sealing one and leaving another one open. The instruments, the title deeds for the property. And he has the scroll sealed with seven seals and the angel proclaims with a loud voice, "Who is worthy to take these scrolls and to loose the seals?" In other words, "Who can redeem the earth so that it again becomes God's?" "And no man was found worthy in heaven, in earth, under the sea to take the scroll or to loose the seals. And I, John, began to sob convulsively because no one was found worthy to do this" ( Revelation 5:2-4 ). Why is John so upset? Why is he sobbing like that? Because if no one redeems the earth at this point, it remains in Satan's control forever. And the thought of that is more than John can bear. "But the elders said unto me, 'Don't weep, John. Behold, the Lion of the tribe of Judah hath prevailed. He's going to take the scroll and open the seal.'" And John said, "I turned and I saw Him as a Lamb that had been slaughtered. And He came forth and He took the scroll out of the right hand of Him that is sitting upon the throne. And when He did, the elders came forth with golden vials full of odors which are the prayers of the saints. And they sang a new song saying, 'Worthy is the Lamb to take the scroll and loose the seals thereof, for He was slain and has redeemed us by His blood out of all of the nations, people, tongues and tribes and hath made us unto our God kings and priests and we shall reign with Him on the earth'" ( Revelation 5:6-10 ).

And then there was a hundred million angels plus millions of others who joined in saying, "Worthy is the Lamb to receive glory and honor and dominion and mights and authorities and thrones and powers" ( Revelation 5:11-12 ), and so forth. That glorious day when the kingdoms of this world will again become the kingdoms of our Lord and of His Christ, and the earth is restored and we see what God intended when He created the earth and placed man upon it. As we live together in peace and in love and in harmony and in righteousness. When all commercial systems are put away and man lives as God intended him to live. Every man 'neath his vine and fig tree and me under my coconut.

So this little insight here into Jeremiah is interesting because it gives you an insight into this law. But one extra little facet here which I find quite interesting is that most generally under the Jewish law... Of course, Jesus then takes the scroll and He begins to open the seals. And the judgment comes and then He comes in chapter 10, the scroll is open. He puts one foot upon the sea, and one foot upon the earth and He says, "The kingdoms of this world have now become the kingdoms of our Lord Jesus Christ." He lays claim to that which He purchased with His blood.

The interesting thing to me is that generally the pattern was six years of servitude and the seventh year set free. And it was just about 6,000 years ago now that Adam went into the servitude of sin and Satan. We are coming very, very close to the seven thousandth year. The time of redemption is at hand. I mean, we're... look at it. We're coming out to the year 2000. Now just when it was that Adam fell, we do not know for sure. One chronology, Usher's, Bishop Usher has it figured about 4,004 B.C. If that is so, then the seven thousandth year will begin about 1996. But we don't want to really be date-setters as such, but just know that we're getting close. The time and the seasons, we do know. And man has just about had it; 6,000 years is about all we can take. We've about done as much damage as we can possibly do without destroying now ourselves. And the Lord's going to intervene. And He's going to establish His kingdom, a kingdom that will never end.

So it's fascinating to read Jeremiah here and to realize the significance of the scroll of the laws of redemption and of the kinsman-redeemer. Whereas Jeremiah became the kinsman-redeemer; Shallum could not redeem his own property. Jeremiah stepped in and redeemed it for him. Man can't redeem himself. Jesus stepped in and redeemed us. Jesus redeemed the world and us as His children.

Now when I had delivered [Jeremiah says] this evidence of the purchase unto Baruch the son of Neriah, I prayed unto the LORD, saying ( Jeremiah 32:16 ),

Jeremiah's still troubled with this. "Lord, it's stupid for me to buy this. Why should I do it?"

Ah Lord GOD! behold, you have made the heaven and the earth by your great power and your stretched out arm, and there is nothing too hard for thee ( Jeremiah 32:17 ):

Now I think it's valuable to study the prayers in the Bible and this prayer of Jeremiah is a valuable one to study. Notice how he begins his prayer. "Oh Lord God, You've created everything, and there is nothing too hard for You." Oh, what a glorious way to begin a prayer. "Our Father which art in heaven, hallowed be Thy name" ( Matthew 6:9 ). The disciples followed this pretty much in their prayer in, "O Lord, Thou art God. Thou hast created the heaven and earth and everything that is in them" ( Acts 4:24 ). It's good when you start to pray to, in your addressing of God, to sort of remind yourself of Who you're talking to. "Lord, there's nothing too hard for You." Remember that when you pray.

You show loving-kindness unto thousands, and you recompense the iniquity of the fathers into the bosom of their children after them: You are The Great, The Mighty God, The LORD of hosts, is your name; You are great in counsel, and mighty in work: for your eyes are open upon all the ways of the sons of men, to give every one according to his ways, and according to the fruit of his doings: And you have set signs and wonders in the land of Egypt, even unto this day, and Israel, and among other men; and you have made thee a name, as at this day; And you have brought forth your people Israel out of the land of Egypt with signs, and with wonders, and with a strong hand, and with a stretched out arm, and with great terror; And you have given them this land, which you did swear to their fathers to give them, a land that is flowing with milk and honey; And they came in, and possessed it; but they did not obey your voice, nor did they walk in your law; they have done nothing of all that you have commanded them to do: therefore you have caused all this evil to come upon them: Behold [the Babylonians have these machines out there] the mounts, they are coming against the city to take it; and the city is given into the hand of the Chaldeans, that fight against it, because of the sword, and of the famine, and of the pestilence: that you have spoken is come to pass; and, behold, we are seeing it ( Jeremiah 32:18-24 ).

You said there'd be the sword, the pestilence, famine, and God, we see it.

And now, Lord, you say to me to buy this field ( Jeremiah 32:25 ),

You're so smart. You've done all of these things. But God, it's stupid to buy that field because the Babylonians have it. And You said unto me, O Lord God, "Buy thee the field for money."

and take witnesses; for the city is given into the hand of the Chaldeans ( Jeremiah 32:25 ).

They already, why would I buy it when it's all going to fail?

So it's interesting he doesn't get to his complaint until he goes through quite a long prayer. He doesn't rush right in with the complaint, but he talks about the greatness and the power of God and all. And then he finally gets down to the real issue. "God, You've done all this and now You tell me to buy this field? When the Chaldeans have already taken the place?" And so the Lord spoke to him.

He said, Behold, I am the LORD ( Jeremiah 32:26-27 ),

And God picks up something from Jeremiah. He said,

[I'm] the God of all flesh: is there any thing too hard for me? ( Jeremiah 32:27 )

Jeremiah says, "Lord, You are God. There's nothing too hard for You." And God is saying, "Is there anything too hard for Me?"

Therefore thus saith the LORD; Behold, I will give this city into the hand of the Chaldeans, and into the hand of Nebuchadnezzar king of Babylon, and he shall take it: 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 ( Jeremiah 32:28-29 ).

Now, all of those houses over there are flat roofs and the people's patios are all out on the roofs of their houses. You see ladies scrubbing the roofs of their houses. It's very interesting thing. You go over there today and so many flat roofs and you see the ladies out there scrubbing the roofs as they are family areas. And in that day, people were offering sacrifices unto the false gods, pouring out the drinks to the false gods there in the roofs of their own houses. Lord says, "I'm going to burn them."

For the children of Israel and the children of Judah have only done evil before me from their youth: for the children of Israel have only provoked me to anger with the work of their hands, saith the LORD. For this city hath been to me as a provocation of my anger and my fury from the day that they built it even to this day; that I should remove it from before my face; Because of all of the evil of the children of Israel and of the children of Judah, which they have done to provoke me to anger, they, their kings, their princes, their priests, and their prophets, and the men of Judah, and the inhabitants of Jerusalem. And they have turned unto me their backs, and not their face: though I taught them, rising up early and teaching them, yet they have not hearkened to receive instruction. But they set their abominations in the house, which is called by my name, to defile it. [They have even set up in the temple abominations.] And they built the high places of Baal, which are in the valley of the son of Hinnom [Gehinnom there], to cause their sons and their daughters to pass through the fire unto Molech ( Jeremiah 32:30-35 );

They burn their children in the fires to appease the god Molech.

which I commanded them not, neither came it into my mind, that they should do this abomination, to cause Judah to sin. And now therefore thus saith the LORD, the God of Israel, concerning this city, whereof ye say, It shall be delivered into the hand of the king of Babylon by the sword, and by the famine, and by the pestilence; Behold, I will gather them out of all countries, whither I have driven them in my anger, and in my fury, and in great wrath ( Jeremiah 32:35-37 );

Now God is saying, "Yes, this is going to happen, but this is the future. Behold, I will in the future gather them out of all of the countries, whither I have driven them in Mine anger, and in My fury, and in My great wrath; and I will bring them again unto this place, and I will cause them to dwell safely."

And they shall be my people, and I will be their God: And I will give them one heart, and one way, that they may fear me for ever, for the good of them, and of their children after them: And I will make an everlasting covenant with them, that I will not turn away from them, to do them good; but I will put my fear in their hearts, that they shall not depart from me. Yea, I will rejoice over them to do them good, and I will plant them in this land assuredly with my whole heart and with my whole soul. For thus saith the LORD; Like as I have brought all this great evil upon the people, so will I bring upon them all the good that I have promised them. And fields shall be bought in this land, whereof ye say, It is desolate without man or beast; it is given into the hand of the Chaldeans. Men shall buy fields for money, and subscribe the evidences, and seal them, and take witnesses in the land of Benjamin, and in the places about Jerusalem, and in the cities of Judah, and in the cities of the mountains, and in the cities of the valley, and in the cities of the south: for I will cause their captivity to return, saith the LORD ( Jeremiah 32:38-44 ).

So God is saying, "All right now, don't worry about it, Jeremiah. They're going to come back and the land is going to be theirs. I'm going to fulfill also My promise to bring them back again."

"

Dr. Constable's Expository Notes

Yahweh’s reply to Jeremiah’s prayer 32:26-44

The Lord’s response to the prophet’s prayer assured him that He would indeed restore Israel to her land. Jeremiah had not made a mistake in buying the property.

Dr. Constable's Expository Notes

He would reestablish a covenant relationship with them, give them all a faithful heart, and they would then always fear Him (cf. Jeremiah 31:31-34). The result would be blessing for them and for their descendants. His (new) covenant with them would be everlasting, a promise not mentioned in the New Covenant passage in the preceding chapter (cf. Ezekiel 36:24-32). He would always do them good, and they would always reverence Him, not just know Him (Jeremiah 31:34).

Gill's Exposition of the Whole Bible

And I will make an everlasting covenant with them,.... Which is made known and manifest at conversion; when the grace of it is applied; the blessings of it bestowed; and the promises of it made good; and therefore said to be made; for otherwise the covenant of grace here spoken of was made from all eternity with Christ, and his people in him; as appears from his being set up as the Mediator so early, and from the blessings and promises of it being of such a date. It is founded on the everlasting love of God, and is according to his eternal purpose; and is no other than an eternal transaction between the Father and the Son concerning the salvation of his elect; and which will last for ever, and never be antiquated, as the covenant under the former dispensation was; and which shows that this respects Gospel times:

that I will not turn away from them to do them good; he may withdraw his gracious presence for a while; but he never turns from his love and affections to his people; nor from his gracious purposes concerning them; nor from his promises to them; nor from his gifts bestowed on them; or so as to utterly leave them and forsake them, or cease to do them good: he has laid up goodness for them; he has bestowed much on them whom he has called by his grace; he has given himself to them as their God and portion; his Son as their Saviour and Redeemer, and all good things with him; his Spirit as their Sanctifier, with his gifts and graces; and he has wrought a good work in them; and he will continue to do them good, by fresh discoveries of his love; by granting his gracious presence; by carrying on his work of grace; by supplying their wants, and making all things work together for their good. The Targum is,

"my Word shall not turn away, c.''

but I will put my fear in their hearts which is not naturally in the hearts of then; and, where it is, it is put there by the grace of God, and as a blessing of the covenant; it appears in those who are brought to a true sight of sin, in their humble sense of themselves, and dependence on the Lord; and in a reverent affection for him: and in a true and spiritual worship of him; and which is a security from a final and total apostasy from him, as follows:

that they shall not depart from me; not but that they may and do sin against God; and there may be a partial departure from him in those that truly fear him; but not a wicked, final, and total one: the fear of God influences them to cleave close unto him; and the power of God keeps them from departing from him, from his doctrines, worship, and ordinances, from his people, and a profession of his name.

Henry's Complete Commentary on the Bible

      26 Then came the word of the LORD unto Jeremiah, saying,   27 Behold, I am the LORD, the God of all flesh: is there any thing too hard for me?   28 Therefore thus saith the LORD; Behold, I will give this city into the hand of the Chaldeans, and into the hand of Nebuchadrezzar king of Babylon, and he shall take it:   29 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.   30 For the children of Israel and the children of Judah have only done evil before me from their youth: for the children of Israel have only provoked me to anger with the work of their hands, saith the LORD.   31 For this city hath been to me as a provocation of mine anger and of my fury from the day that they built it even unto this day; that I should remove it from before my face,   32 Because of all the evil of the children of Israel and of the children of Judah, which they have done to provoke me to anger, they, their kings, their princes, their priests, and their prophets, and the men of Judah, and the inhabitants of Jerusalem.   33 And they have turned unto me the back, and not the face: though I taught them, rising up early and teaching them, yet they have not hearkened to receive instruction.   34 But they set their abominations in the house, which is called by my name, to defile it.   35 And they built the high places of Baal, which are in the valley of the son of Hinnom, to cause their sons and their daughters to pass through the fire unto Molech; which I commanded them not, neither came it into my mind, that they should do this abomination, to cause Judah to sin.   36 And now therefore thus saith the LORD, the God of Israel, concerning this city, whereof ye say, It shall be delivered into the hand of the king of Babylon by the sword, and by the famine, and by the pestilence;   37 Behold, I will gather them out of all countries, whither I have driven them in mine anger, and in my fury, and in great wrath; and I will bring them again unto this place, and I will cause them to dwell safely:   38 And they shall be my people, and I will be their God:   39 And I will give them one heart, and one way, that they may fear me for ever, for the good of them, and of their children after them:   40 And I will make an everlasting covenant with them, that I will not turn away from them, to do them good; but I will put my fear in their hearts, that they shall not depart from me.   41 Yea, I will rejoice over them to do them good, and I will plant them in this land assuredly with my whole heart and with my whole soul.   42 For thus saith the LORD; Like as I have brought all this great evil upon this people, so will I bring upon them all the good that I have promised them.   43 And fields shall be bought in this land, whereof ye say, It is desolate without man or beast; it is given into the hand of the Chaldeans.   44 Men shall buy fields for money, and subscribe evidences, and seal them, and take witnesses in the land of Benjamin, and in the places about Jerusalem, and in the cities of Judah, and in the cities of the mountains, and in the cities of the valley, and in the cities of the south: for I will cause their captivity to return, saith the LORD.

      We have here God's answer to Jeremiah's prayer, designed to quiet his mind and make him easy; and it is a full discovery of the purposes of God's wrath against the present generation and the purposes of his grace concerning the future generations. Jeremiah knew not how to sing both of mercy and judgment, but God here teaches to sing unto him of both. When we know not how to reconcile one word of God with another we may yet be sure that both are true, both are pure, both shall be made good, and not one iota or tittle of either shall fall to the ground. When Jeremiah was ordered to buy the field in Anathoth he was willing to hope that God was about to revoke the sentence of his wrath and to order the Chaldeans to raise the siege. "No," says God, "the execution of the sentence shall go on; Jerusalem shall be laid in ruins." Note, Assurances of future mercy must not be interpreted as securities from present troubles. But, lest Jeremiah should think that his being ordered to buy this field intimated that all the mercy God had in store for his people, after their return, was only that they should have the possession of their own land again, he further informs him that that was but a type and figure of those spiritual blessings which should then be abundantly bestowed upon them, unspeakably more valuable than fields and vineyards; so that in this word of the Lord, which came to Jeremiah, we have first as dreadful threatenings and then as precious promises as perhaps any we have in the Old Testament; life and death, good and evil, are here set before us; let us consider and choose wisely.

      I. The ruin of Judah and Jerusalem is here pronounced. The decree has gone forth, and shall not be recalled. 1. God here asserts his own sovereignty and power (Jeremiah 32:27; Jeremiah 32:27): Behold, I am Jehovah, a self-existent self-sufficient being; I am that I am; I am the God of all flesh, that is, of all mankind, here called flesh because weak and unable to contend with God (Psalms 56:4), and because wicked and corrupt and unapt to comply with God. God is the Creator of all, and makes what use he pleases of all. He that is the God of Israel is the God of all flesh and of the spirits of all flesh, and, if Israel were cast off, could raise up a people to his name out of some other nation. If he be the God of all flesh, he may well ask, Is any thing too hard for me? What cannot he do from whom all the powers of men are derived, on whom they depend, and by whom all their actions are directed and governed? Whatever he designs to do, whether in wrath or in mercy, nothing can hinder him nor defeat his designs. 2. He abides by that he had often said of the destruction of Jerusalem by the king of Babylon (Jeremiah 32:28; Jeremiah 32:28): I will give this city into his hand, now that he is grasping at it, and he shall take it and make a prey of it, Jeremiah 32:29; Jeremiah 32:29. The Chaldeans shall come and set fire to it, shall burn it and all the houses in it, God's house not excepted, nor the king's neither. 3. He assigns the reason for these severe proceedings against the city that had been so much in his favour. It is sin, it is that and nothing else, that ruins it. (1.) They were impudent and daring in sin. They offered incense to Baal, not in corners, as men ashamed or afraid of being discovered, but upon the tops of their houses (Jeremiah 32:29; Jeremiah 32:29), in defiance of God's justice. (2.) They designed an affront to God herein. They did it to provoke me to anger,Jeremiah 32:29; Jeremiah 32:29. They have only provoked me to anger with the works of their hands,Jeremiah 32:30; Jeremiah 32:30. They could not promise themselves any pleasure, profit, or honour out of it, but did it on purpose to offend God. And again (Jeremiah 32:32; Jeremiah 32:32), All the evil which they have done was to provoke me to anger. They knew he was a jealous God in the matters of his worship, and there they resolved to try his jealousy and dare him to his face. "Jerusalem has been to me a provocation of my anger and fury," Jeremiah 32:31; Jeremiah 32:31. Their conduct in every thing was provoking. (3.) They began betimes, and had continued all along provoking to God: "They have done evil before me from their youth, ever since they were first formed into a people (Jeremiah 32:30; Jeremiah 32:30), witness their murmurings and rebellions in the wilderness." And as for Jerusalem, though it was the holy city, it has been a provocation to the holy God from the day that they built it, even to this day,Jeremiah 32:31; Jeremiah 32:31. O what reason have we to lament the little honour God has from this world, and the great dishonour that is done him, when even in Judah, where he is known and his name is great, and in Salem where his tabernacle is, there was always that found that was a provocation to him! (4.) All orders and degrees of men contributed to the common guilt, and therefore were justly involved in the common ruin. Not only the children of Israel, that had revolted from the temple, but the children of Judah too, that still adhered to it--not only the common people, the men of Judah and inhabitants of Jerusalem, but those that should have reproved and restrained sin in others were themselves ringleaders in it, their kings and princes, their priests and prophets. (5.) God had again and again called them to repentance, but they turned a deaf ear to his calls, and rudely turned their back on him that called them, though he was their master, to whom they were bound in duty, and their benefactor, to whom they were bound in gratitude and interest, Jeremiah 32:33; Jeremiah 32:33. "I taught them better manners, with as much care as ever any tender parent taught a child, rising up early, in teaching them, studying to adapt the teaching to their capacities, taking them betimes, when they might have been most pliable, but all in vain; they turned not the face to me, would not so much as look upon me, nay, they turned the back upon me," an expression of the highest contempt. As he called them, like froward children, so they went from him,Hosea 11:2. They have not hearkened to receive instruction; they regarded not a word that was said to them, though it was designed for their own good. (6.) There was in their idolatries an impious contempt of God; for (Jeremiah 32:34; Jeremiah 32:34) they set their abominations (their idols, which they knew to be in the highest degree abominable to God) in the house which is called by my name, to defile it. They had their idols not only in their high places and groves, but even in God's temple. (7.) They were guilty of the most unnatural cruelty to their own children; for they sacrificed them to Moloch,Jeremiah 32:35; Jeremiah 32:35. Thus because they liked not to retain God in their knowledge, but changed his glory into shame, they were justly given up to vile affections and stripped of natural ones, and their glory was turned into shame. And, (8.) What was the consequence of all this? [1.] They caused Judah to sin,Jeremiah 32:35; Jeremiah 32:35. The whole country was infected with the contagious idolatries and iniquities of Jerusalem. [2.] They brought ruin upon themselves. It was as if they had done it on purpose that God should remove them from before his face (Jeremiah 32:31; Jeremiah 32:31); they would throw themselves out of his favour.

      II. The restoration of Judah and Jerusalem is here promised, Jeremiah 32:36; Jeremiah 32:36, c. God will in judgment remember mercy, and there will a time come, a set time, to favour Zion. Observe, 1. The despair to which this people were now at length brought. When the judgment was threatened at a distance they had no fear when it attacked them they had no hope. They said concerning the city (Jeremiah 32:36; Jeremiah 32:36), It shall be delivered into the hand of the king of Babylon, not by any cowardice or ill conduct of ours, but by the sword, famine, and pestilence. Concerning the country they said, with vexation (Jeremiah 32:43; Jeremiah 32:43), It is desolate, without man or beast; there is no relief, there is no remedy. It is given into the hand of the Chaldeans. Note, Deep security commonly ends in deep despair; whereas those that keep up a holy fear at all times have a good hope to support them in the worst of times. 2. The hope that God gives them of mercy which he had in store for them hereafter. Though their carcases must fall in captivity, yet their children after them shall again see this good land and the goodness of God in it. (1.) They shall be brought up from their captivity and shall come and settle again in this land, Jeremiah 32:37; Jeremiah 32:37. They had been under God's anger and fury, and great wrath; but now they shall partake of his grace, and love, and great favour. He had dispersed them, and driven them into all countries. Those that fled dispersed themselves; those that fell into the enemies; hands were dispersed by them, in policy, to prevent combinations among them. God's hand was in both. But now God will find them out, and gather them out of all the countries whither they were driven, as he promised in the law (Deuteronomy 30:3; Deuteronomy 30:4) and the saints had prayed, Psalms 106:47; Nehemiah 1:9. He had banished them, but he will bring them again to this place, which they could not but have an affection for. For many years past, while they were in their own land, they were continually exposed, and terrified with the alarms of war; but now I will cause them to dwell safely. Being reformed, and having returned to God, neither their own consciences within nor their enemies without shall be a terror to them. He promises (Jeremiah 32:41; Jeremiah 32:41): I will plant them in this land assuredly; not only I will certainly do it, but they shall here enjoy a holy a security and repose, and they shall take root here, shall be planted in stability, and not again be unfixed and shaken. (2.) God will renew his covenant with them, a covenant of grace, the blessings of which are spiritual, and such as will work good things in them, to qualify them for the great things God intended to do for them. It is called an everlasting covenant (Jeremiah 32:40; Jeremiah 32:40), not only because God will be for ever faithful to it, but because the consequences of it will be everlasting. For, doubtless, here the promises look further than to Israel according to the flesh, and are sure to all believers, to every Israelite indeed. Good Christians may apply them to themselves and plead them with God, may claim the benefit of them and take the comfort of them. [1.] God will own them for his, and make over himself to them to be theirs (Jeremiah 32:38; Jeremiah 32:38): They shall be my people. He will make them his by working in them all the characters and dispositions of his people, and then he will protect, and guide, and govern them as his people. "And, to make them truly, completely, and eternally happy, I will be their God." They shall serve and worship God as theirs and cleave to him only, and he will approve himself theirs. All he is, all he has, shall be engaged and employed for their good. [2.] God will give them a heart to fear him, Jeremiah 32:39; Jeremiah 32:39. That which he requires of those whom he takes into covenant with him as his people is that they fear him, that they reverence his majesty, dread his wrath, stand in awe of his authority, pay homage to him, and give him the glory due unto his name. Now what God requires of them he here promises to work in them, pursuant to his choice of them as his people. Note, As it is God's prerogative to fashion men's hearts, so it is his promise to his people to fashion theirs aright; and a heart to fear God is indeed a good heart, and well fashioned. It is repeated (Jeremiah 32:40; Jeremiah 32:40): I will put my fear in their hearts, that is, work in them gracious principles and dispositions, that shall influence and govern their whole conversation. Teachers may put good things into our heads, but it is God only that can put them into our hearts, that can work in us both to will and to do. [3.] He will give them one heart and one way. In order to their walking in one way, he will give them one heart: as the heart is, so will the way be, and both shall be one; that is First, They shall be each of them one with themselves. One heart is the same with a new heart,Ezekiel 11:19. The heart is then one when it is fully determined for God and entirely devoted to God. When the eye is single and God's glory alone aimed at, when our hearts are fixed, trusting in God, and we are uniform and universal in our obedience to him, then the heart is one and way one; and, unless the heart be thus steady, the goings will not be stedfast. From this promise we may take direction and encouragement to pray, with David (Psalms 86:11), Unite my heart to fear thy name; for God says, I will give them one heart, that they may fear me. Secondly, They shall be all of them one with each other. All good Christians shall be incorporated into one body; Jews and Gentiles shall become one sheep-fold; and they shall all, as far as they are sanctified, have a disposition to love one another, the gospel they profess having in it the strongest inducements to mutual love, and the Spirit that dwells in them being the Spirit of love. Though they may have different apprehensions about minor things, they shall be all one in the great things of God, being renewed after the same image. Though they may have many paths, they have but one way, that of serious godliness. [4.] He will effectually provide for their perseverance in grace and the perpetuating of the covenant between himself and them. They would have been happy when there were first planted in Canaan, like Adam in paradise, if they had not departed from God. And therefore, now that they are restored to their happiness, they shall be confirmed in it by the preventing of their departures from God, and this will complete their bliss. First, God will never leave nor forsake them: I will not turn away from them to do them good. Earthly princes are fickle, and their greatest favourites have fallen under their frowns; but God's mercy endures for ever. Whom he loves he loves to the end. God may seem to turn from this people (Isaiah 54:8), but even then he does not turn from doing and designing them good. Secondly, They shall never leave nor forsake him; that is the thing we are in danger of. We have no reason to distrust God's fidelity and constancy, but our own; and therefore it is here promised that God will give them a heart to fear him for ever, all days, to be in his fear every day and all the day long (Proverbs 23:17), and to continue so to the end of their days. He will put such a principle into their hearts that they shall not depart from him. Even those who have given up their names to God, if they be left to themselves, will depart from him; but the fear of God ruling in the heart, will prevent their departure. That, and nothing else, will do it. If we continue close and faithful to God, it is owing purely to his almighty grace and not to any strength or resolution of our own. [5.] He will entail a blessing upon their seed, will give them grace to fear him, for the good of them and of their children after them. As their departures from God had been to the prejudice of their children, so their adherence to God should be to the advantage of their children. We cannot better consult the good of posterity than by setting up, and keeping up, the fear and worship of God in our families. [6.] He will take a pleasure in their prosperity and will do every thing to advance it (Jeremiah 32:41; Jeremiah 32:41): I will rejoice over them to do them good. God will certainly do them good because he rejoices over them. They are dear to him; he makes his boast of them, and therefore will not only do them good, but will delight in doing them good. When he punishes them it is with reluctance. How shall I give thee up, Ephraim? But, when he restores them, it is with satisfaction; he rejoices in doing them good. We ought therefore to serve him with pleasure and to rejoice in all opportunities of serving him. He is himself a cheerful giver, and therefore loves a cheerful servant. I will plant them (says God) with my whole heart and with my whole soul. He will be intent upon it, and take delight in it; he will make it the business of his providence to settle them again in Canaan, and the various dispensations of providence shall concur to it. All things shall appear at last so to have been working for the good of the church that it will be said, The governor of the world is entirely taken up with the care of his church. [7.] These promises shall as surely be performed as the foregoing threatenings were; and the accomplishment of those, notwithstanding the security of the people, might confirm their expectation of the performance of these, notwithstanding their present despair (Jeremiah 32:42; Jeremiah 32:42): As I have brought all this great evil upon them, pursuant to the threatenings, and for the glory of divine justice, so I will bring upon them all this good, pursuant to the promise, and for the glory of divine mercy. He that is faithful to his threatenings will much more be so to his promises; and he will comfort his people according to the time that he has afflicted them. The churches shall have rest after the days of adversity. [8.] As an earnest of all this, houses and lands shall again fetch a good price in Judah and Jerusalem, and, though now they are a drug, there shall again be a sufficient number of purchasers (Jeremiah 32:43; Jeremiah 32:44): Fields shall be bought in this land, and people will covet to have lands here rather than any where else. Lands, wherever they lie, will go off, not only in the places about Jerusalem, but in the cities of Judah and of Israel, too, whether they lie on mountains, or in valleys, or in the south, in all parts of the country, men shall buy fields, and subscribe evidences. Trade shall revive, for they shall have money enough to buy land with. Husbandry shall revive, for those that have money shall covet to lay it out upon lands. Laws shall again have their due course, for they shall subscribe evidences and seal them. This is mentioned to reconcile Jeremiah to his new purchase. Though he had bought a piece of ground and could not go to see it, yet he must believe that this was the pledge of many a purchase, and those but faint resemblances of the purchased possessions in the heavenly Canaan, reserved for all those who have God's fear in their hearts and do not depart from him.

Spurgeon's Verse Expositions of the Bible

Perseverance in Holiness

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A Sermon

(No. 2108)

Delivered on Lord's-day Morning, October 6th, 1889, by

C. H. SPURGEON,

At the Metropolitan Tabernacle, Newington

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"And I will make an everlasting covenant with them, that I will not turn away from them, to do them good; but I will put my fear in their hearts, that they shall not depart from me" Jeremiah 32:40 .

LAST Sabbath morning we were called to deep searching of heart.* It was a very painful discourse to the preacher, and it was not less so to many of his hearers. Some of us will never forget that fig tree, covered with untimely leaves, which yielded no fruit, and was condemned to stand a beacon to the unfruitful of all ages. I felt that I was in the surgery, using the knife: I felt great tenderness, and the operation was grievous to my soul. When the winnowing fan was used to chase away the chaff, some of the wheat felt that it was none too heavy: the wind stirred it in its place, so as to make it fear that it would be carried into the fire. To-day, I trust we shall see that, despite all sifting, not one true grain shall be lost.

May the King himself come near and feast his saints to-day! May the Comforter who convinced of sin now come to cheer us with the promise! We noticed concerning the fig tree, that it was confirmed in its barrenness: it had borne no fruit, though it made large professions of doing so, and it was made to abide as it was. Let us consider another form of confirmation: not the curse of continuance in the rooted habit of evil; but the blessing of perseverance in a settled way of grace. May the Lord show us how he establishes his saints in righteousness, and makes the works which he has begun in them to abide, and remain, and even to go onward towards perfection, so that they shall not be ashamed in the day of his appearing!

We will go to our text at once. In the world there are men and women towards whom God stands in covenant relationship. Mixed up with these myriads of God-forgetting, or even God-defying people, there are a number of covenanted ones, who think of God, know God, trust God, and are even in league with God. God has made with them a covenant. It is a wonder of mercy that Jehovah should enter into covenant with men; but he has done so. God has pledged himself to his people, and they have, in return, through his grace, pledged themselves to God. These are heaven's Covenanters, in bonds of amity, alliance, and even union with the Lord their God. This covenant shall stand when the mountains shall depart and the hills shall be removed: it is not a thing of passing time; but, like its Author, it is everlasting. Happy people who are joined unto the Lord by an eternal bond!

These covenanted ones may be known by certain marks and evidences. It is most important that we should know that we ourselves belong to them. They are a people, according to the text, to whom God is doing good. Friend, do you perceive that he is doing good to you? Has the Lord dealt graciously with you? Has he appeared to you, and said, "I have loved thee with an everlasting love: therefore with lovingkindness have I drawn thee"? Do all things work together for good for you? I mean, for your spiritual good? your lasting good? Have you received the greatest good by the renewal of the Holy Spirit? Has he given Christ to you? Has he made you hate evil and cleave to that which is good? If these good gifts have been bestowed on you, he has done you good; for these gifts are the outcome of the covenant, and are sure guarantees that it stands fast between God and your soul.

These people are known by having the fear of God in their hearts. Judge ye, whether it be so in your own case. This is the covenant promise "I will put my fear in their hearts." Do you fear the Lord? Do you reverence Jehovah, our God? Do you desire to please the Lord? Do you please him? Do you desire to be like him? Are you like him in some humble degree? Do you feel ashamed when you see how sadly you come short; and does this make you hunger and thirst after righteousness? Is the gracious presence of God your heaven below? Is it all the heaven you desire above? If so, this fear of God in your heart is the seal of the covenant to you. Towards you God has thoughts of love which shall never change.

This leads us to a close consideration of our text. We notice in it, first, the everlasting covenant: "I will make an everlasting covenant with them." Secondly, we reverently perceive the unchanging God of the covenant: "I will not turn away from them, to do them good." Thirdly, we see with joy the persevering people in that covenant: "I will put my fear in their hearts, that they shall not depart from me." I am sure I shall not find language suitable to such a theme as this; but I am cheered with the reflection that, however poor and simple my words may be, the matter of which I speak is in itself enough for the delight of all true believers. When you have an abundance of solid food wherewith to make a meal, you need not fret, even though you miss the tasteful adornments of the table. Hungry men are not eager for a display of plate or of damask; nor even for a show of flowers bedecking the table. They are best satisfied with solid food. In my subject there is meat fit for kings: however badly I may carve it, you who have appetites will not fail to feed thereon. May the Holy Spirit make it so!

I. First, here is THE EVERLASTING COVENANT: "I will make an everlasting covenant with them."

In the previous chapter, in the thirty-first verse, this covenant is called "a new covenant"; and it is new in contrast with the former one which the Lord made with Israel when he brought them out of Egypt. It is new as to the principle upon which it is based. The Lord had said unto his people, that if they would keep his laws and walk in his statutes, he would bless them. He set before them a long line of blessings, rich and full: all these would be their portion if they would hearken to the Lord and obey his law. Truly Jehovah was a husband to them, tenderly supplying all their need, and upholding them in all their journeying. He fed them with angels' food; he sheltered them by day from the heat, and at night he lit up their canvas city with a pillar of fire. He himself walked in the midst of them, and revealed himself to them as he had done to no other nation: they were a people near unto him, a nation beloved of the Lord. But under the exceedingly favourable circumstances in which they lived in the wilderness, where they had no temporal cares, and no neighbours to mislead them, they did not keep the statutes of their God; nay, they did not even remain faithful to him as their God; for they worshipped a molten image, and likened the Lord of Glory to an ox that eateth grass. They bowed down before the image of a bullock that hath horns and hoofs; and they cried, "These be thy gods, O Israel, which brought thee up out of the land of Egypt." Thus they brake the covenant in the most wanton and wicked manner. Such a covenant was easily violated by a rebellious people; therefore the Lord, in his immeasurable grace, resolves to make with them a covenant of a new kind, which cannot thus be broken. The Lord was faithful to the old covenant: the breaking was on the part of the people, as we read in Jeremiah 31:32 : "Which my covenant they brake, although I was an husband unto them." After long patience, he visited them for their iniquities, and their carcases fell in the wilderness, for they could not enter into his rest. In after-ages he gave them into the hands of their enemies, who were a scourge to them; he made them to be carried away captive; and at last he suffered the Roman to burn their holy city, and scatter the people throughout all lands. They would not keep the covenant of God, and therefore their treachery was visited upon them. But in these days the Lord hath, in Christ Jesus, made with the true seed of Abraham, even with all believers, a new covenant; not after the tenor of the old, nor liable to be broken as it was. Brethren, take care to distinguish between the old and the new covenants; for they must never be mingled. Many never catch the true idea of the covenant of grace; they do not understand a compact of pure promise. They talk about grace, but they regard it as dependent upon merit. They speak about God's mercy, and then combine with it conditions which make it rather justice than grace. Distinguish between things which differ. If salvation be of grace, it is not of works, otherwise grace is no more grace; and if it be of works, it is not of grace, otherwise work is no more work. The new covenant is all of grace, from its first letter to its closing word; and we shall have to show you this as we go on.

It is an "everlasting" covenant, however: that is the point upon which the text insists. The other covenant was of very short duration; but this is an "everlasting covenant." Despite modern thought, I hope I shall be allowed to believe that the word "everlasting" means lasting for ever. While there is any meaning in language, we shall be satisfied that "an everlasting covenant" means a covenant that will never come to an end. Why is it so?

The first reason why it is an everlasting covenant is, that it was made with us in Christ Jesus. The covenant of works was made with the race in the first Adam; but the first Adam was faulty, and failed full soon; he could not bear the stress of his responsibility, and so that covenant was broken. But the surety of the new covenant is our Lord Jesus Christ; and he is not faulty, but perfect. The Lord Jesus is the federal head of his chosen, and he stands for them: they are regarded as members of his body, and he is their head, their mouthpiece, their representative. The Lord Jesus, as the second Adam, entered into covenant with God on the behalf of his people; and because he cannot fail for in him there is no infirmity or sin therefore the covenant of which he is the surety must stand. He abideth for ever in his Melchizedek priesthood, and in the power of an endless life. He is, both in his nature and in his work, eternally qualified to stand before the living God. He stands in absolute perfectness under every strain, and, therefore, the covenant stands in him. When it is written, "I have given him for a covenant to the people," we see that the covenant cannot fail, because he cannot fail who is the sum and substance of it. Because the Lord Jesus represents all his believing people in the covenant, therefore the covenant is everlasting.

Next, the covenant cannot fail because the human side of it has been fulfilled. The human side might be regarded as the weak side of it; but when Jesus became the representative of man that side was sure. He has at this hour fulfilled to the letter every stipulation upon that side of which he was the surety. He has magnified the law, and made it honourable by his own obedience to it. He has met the demands of moral government, and made amends to holiness for man's offences. The law is more glorified by his atoning death than it was dishonoured by man's sin. This Man hath offered one sacrifice for sins for ever, and that is so effectual for the fulfillment of the covenant that he sits down at the right hand of God. Since, then, that side of the covenant has been fulfilled which appertains to man, there remaineth only God's side of it to be fulfilled, which consists of promises unconditional promises, full of grace and truth, such as these: "Then will I sprinkle clean water upon you, and ye shall be clean: from all your filthiness, and from all your idols, will I cleanse you. A new heart also will I give you, and a new spirit will I put within you: and I will take away the stony heart out of your flesh, and I will give you an heart of flesh. And I will put my spirit within you, and cause you to walk in my statutes, and ye shall keep my judgments, and do them." Will not God be true to his engagements? Yes, verily. When he makes a covenant, and on man's part the compact has been fulfilled, depend upon it, on the Lord's side no word will fall to the ground. Even to the jots and tittles, all shall be carried out.

Furthermore, the covenant must be everlasting, for it is founded upon the free grace of God. The first covenant was conditioned upon the obedience of men. If they kept the law, God would bless them; but they failed through disobedience, and inherited the curse. The divine sovereignty determined to deal with men, not according to merit, but according to mercy; not according to the personal character of men, but according to the personal character of God; not according to what men might do, but according to what the Lord Jesus would perform. Sovereign grace declares that he will have mercy upon whom he will have mercy, and will have compassion on whom he will have compassion. This basis of sovereignty cannot be shaken. The covenant which saves men according to God's will and good pleasure, is founded upon a rock; for God's free grace is always the same, and God's sovereignty is linked to immutability, even as it is written, "I am the Lord, I change not; therefore ye sons of Jacob are not consumed." The slightest touch of merit puts perishable material into the covenant; but if it be of pure grace, then the covenant is everlasting.

Again, in the covenant, everything that can be supposed to be a condition is provided. It is necessary that a man, to be forgiven, should repent; but then the Lord Jesus is exalted on high to give repentance and remission of sins. It is necessary that a man, in order to be saved, should have faith in the Lord Jesus Christ; but faith is of the operation of God, and the Holy Ghost worketh in us this fruit of the Spirit. It is needful, before we enter heaven, that we should be holy; but the Lord sanctifies us through the Word, and worketh in us to will and to do of his own good pleasure. All that is required is also supplied. If there be, anywhere in the Word of God, any act or grace mentioned as though it were a condition of salvation, it is in another Scripture described as a covenant gift which will be bestowed upon the heirs of salvation by Christ Jesus. So that the condition, which might seem to put the covenant in danger, is so surely provided for, that thence ariseth no flaw or fracture.

Moreover, the covenant must be everlasting, because it cannot be superseded by anything more glorious. In the order of God's working he always advances from the good to the better. The old law was put away because he found fault with it, and therefore the new covenant must last till a fault can be found with it; which will never be. This is the glory which excelleth: no brightness can exceed the glory of God in the face of Jesus Christ. There can be nothing more gracious, nothing more righteous, nothing more just to God or more safe to man, than the plan of salvation set forth in the covenant of grace. The moon gives way to the sun, and the sun gives way to a lustre which shall exceed the light of seven days; but what is to supersede the light of free grace and dying love, the glory of the love which gave the Only-begotten that we might live through him! The covenant of grace made with us in Christ Jesus is the masterpiece of divine wisdom and love, and it is established on such sure principles that it must last for ever.

Beloved, rest in the covenant of grace as affording you eternal security and boundless comfort. It may well be everlasting, since it was divine in its conception. Surely the counsel of the Lord shall stand. Who else could have thought of a covenant, "ordered in all things and sure," to be made with guilty man? It was also divine in its carrying out, and therefore it shall endure. Who could have provided a Saviour like the Only-begotten of the Father? Who could have given him for a covenant but the Father? The covenant is divine in its maintenance. Note well the word of the Lord: "I will make an everlasting covenant with them." He does not say, "They shall make a covenant with me"; but "I will make a covenant with them." That God is the maker of the covenant, is a reason for its certainty and everlastingness. The faithful God has given guarantees which fix it fast, even his promise and his oath; those two immutable things, in which it is impossible for God to lie. Through these we have strong consolation, who have fled for refuge to Christ Jesus. Thus much upon the first head; and very little it is, compared with the grandeur of the subject.

II. Secondly, we have now devoutly to think upon THE UNCHANGING GOD OF THE COVENANT: "I will not turn away from them, to do them good."

Please notice the terms here: the Lord does not merely say, "I will not turn away from them," but, "I will not turn away from them, to do them good." He will not cease to work good for his chosen. The Lord is always doing his people good; and here he promises that he will never leave off blessing them. Not only will he always love them, but he will always prove his love by active kindness and blessing. He is pledged to continue the gifts and work of his goodness. In effect he says, "I will not cease blessing them; I will continually, everlastingly be doing them good." Now, why is this, that God is thus unchanging in his doings towards his covenanted ones?

He will not turn away from doing them good, first, because he has said so. That is enough. Jehovah speaks, and in his voice lies the end of all controversy. He says, "I will not turn away from them, to do them good"; and we are sure that he will not forfeit his word. I do not need to bring forth more reasons: this suffices, the Lord hath said it. Hath he said, and will he not do it?

Still, let us remember that there is no valid reason why he should turn away from them to do them good. You remind me of their unworthiness. Yes, but observe that when he began to do them good they were as unworthy as they could possibly be. He began to do them good when they were "dead in trespasses and sins." He began to do them good when they were enemies, rebels, and under condemnation. When first the sinner feels the movement of divine love upon his heart, he is in no commendable state. In some cases the man is a drunkard, a swearer, a liar, or a profane person. In certain cases the man has been a persecutor like Manasseh or Saul. If God left off blessing us because he could see no good in us, why did he begin to do us good when we were without desire towards him? We were a mass of misery, a pit of wants, and a dunghill of sins when he began to do us good. Whatever we may be now, we are not otherwise than we were when first he revealed his love towards us. The same motive which led him to begin leads him to continue; and that motive is nothing but his grace.

Moreover, there can be no reason in the faultiness of the believer why the Lord should cease to do him good, seeing that he foresaw all the evil that would be in us. No wandering child of God surprises his heavenly Father. He foreknew every sin we should commit: he proposed to do us good notwithstanding all this foreknown iniquity. If, then, he entered into a covenant with us, and began to bless us with all our sin before his mind, nothing new can spring up which can alter the covenant once made with all these drawbacks known and taken into account. There is no scarlet sin which has been omitted, for the Lord has said, "Come now, and let us reason together: though your sins be as scarlet." He entered into a covenant that he would not turn away from us, to do us good; and no circumstance has arisen, or can arise, which was unknown to him when he thus pledged his word of grace.

Moreover, I would have you remember that we are by God at this day viewed in the same light as ever. He saw us at the first as under sin, fallen and depraved, and yet he promised to do us good.

"He saw me ruined in the fall,

Yet loved me notwithstanding all."

And if to-day I am sinful, if to-day I have to groan by reason of my evil nature, yet I am but where I was when he chose me, and called me, and redeemed me by the blood of his Son. "When we were yet without strength, in due time Christ died for the ungodly." We were undeserving objects upon whom he bestowed his mercy, out of no motive but that which he drew from his own nature; and if we are undeserving still, his grace is still the same. If it be so, that he still deals with us in the way of grace, it is evident that he still views us as undeserving; and why should he not do good towards us now as he did at the first? Assuredly, the fountain being the same, the stream will continue to flow.

Moreover, remember that he sees us now in Christ. Behold, he has put his people into the hands of his dear Son. He has even put us into Christ's body; "for we are members of his body, of his flesh, and of his bones." He sees us in Christ to have died, in him to have been buried, and in him to have risen again. As the Lord Jesus Christ is well-pleasing to the Father, so in him are we well-pleasing to the Father also; for our being in him identifies us with him. If, then, our acceptance with God stands on the footing of Christ's acceptance with God, it standeth firmly, and is an unchanging argument with the Lord God for doing us good. If we stood before God in our own individual righteousness, our ruin would be sure and speedy; but in Jesus our life is hid beyond peril. Firmly believe that until the Lord rejects Christ he cannot reject his people; until he repudiates the atonement and the resurrection, he cannot cast away any of those with whom he has entered into covenant in the Lord Jesus Christ.

The Lord will not turn away from his people, from doing them good, because he has shown them so much kindness already; and all that he has done would be lost if he did not go through with it. When he gave his Son, he gave us a sure pledge that he meant to finish his work of love. They say of a man that does not finish his work, "This man began to build, and was not able to finish"; but that shall never be said of the Lord Jehovah. The Lord God has laid out his whole Deity to save his people, and given his whole self in the person of the Well-beloved for our redemption; and can you believe that he will fail in it? Surely, the idea is blasphemous. Some of us have known too much love already to believe that it will ever cease to flow towards us. We have been so favoured that we dare not fear that his favour toward us will cease. So heavenly, so divine is the sense of the love of God, when it is revealed to the soul, that we cannot believe that it has been given to mock us. We have been carried away with such torrents of love, that we will never believe that they can be dried up. The Lord has communed with us so closely, that the secret of the Lord is with us, and he will for ever recognize that mystic token by which our union has been sealed. Like Paul, each one of us may say, "I know whom I have believed, and am persuaded that he is able to keep that which I have committed unto him against that day." The cost to which our Lord has gone assures us that he will complete his designs of grace.

Beloved, we feel sure that he will not cease to bless us, because we have proved that even when he has hidden his face he has not turned away from doing us good. The Lord has withdrawn the light of his countenance, but never the love of his heart. When the Lord has turned away his face from his people, it has been to do them good, by making them sick of self and eager for his love. How often he has brought us back from wandering by making us feel the evil of the sin which grieves his Spirit! When we have cried, "Oh, that I knew where I might find him!" we have been greatly blessed by the anguish of our search. Bear me witness, ye tried people of God; the Lord's chastenings have always been for your good. When the Lord has bruised you till the wound has been blue, your heart has been bettered. When the Lord has taken away your comforts, he has done you good by driving you closer to the highest good. The Lord has enriched you by your losses, and made you healthy by your sicknesses. If, then, the Lord our God, when he is seen in darkest colours, has not turned away from doing us good, we are persuaded that he will never cease daily to load us with benefits.

Moreover, I close with this argument, that he has involved his honour in the salvation of his people. If the Lord's chosen and redeemed are cast away, where is the glory of his redemption? Will not the enemy say of the Lord, "He had not the power to carry out his covenant, nor the constancy to continue blessing them"? Shall that ever be said of God? Will he thus lose the glory of his omnipotence and immutability? I cannot believe that any purpose of the Lord can fail; neither can I conceive that he can withdraw his declarations of love to those with whom he is in covenant. The God whom we adore and reverence, the God of Abraham, the God and Father of our Lord and Saviour Jesus Christ, fainteth not, neither is weary. "He is in one mind, and who can turn him?" "He will ever be mindful of his covenant." Of our Lord Jesus we truly sing

"His honour is engaged to save

The meanest of his sheep;

All that his heavenly Father gave,

His hands securely keep."

Whether my arguments seem good to you or not, is of small consequence; for the text is the inspired Word of God, and it cannot be misunderstood or questioned. Thus saith the Lord, "I will not turn away from them, to do them good."

III. The third part of our subject leads us to see THE PERSEVERING PEOPLE IN THE COVENANT: "I will put my fear in their hearts, that they shall not depart from me."

Let me read very distinctly these words: "They shall not depart from me." If there were only that text in the Bible, it would suffice to prove the final perseverance of the saints: "They SHALL NOT depart from me." The salvation of those who are in covenant with God is herein provided for by an absolute promise of the omnipotent God, which must be carried out. It is plain, clear, unconditional, positive: "They shall not depart from me."

It is not carried out by altering the effect of apostasy. If they did depart from God, it would be fatal. Suppose a child of God should utterly depart from the Lord, and wholly lose the life of God: what then? Would he nevertheless be saved? I answer, His salvation lies in the fact that he will never utterly lose the life of God. Why are we to ask what would happen in a case which can never occur? But if we must suppose it, we are not slow to say that if the believer were wholly separated from Christ, he must, without doubt, perish everlastingly. If a man abide not in Christ, he is cast forth as a branch and is withered. The Scripture is very positive about it: if grace were gone, safety would be gone. "Salt is good: but if the salt have lost his savour, wherewith shall it be seasoned?" "If these shall fall away, it is impossible to renew them again unto repentance." If the work of grace could wholly and totally fail in any man, the case would be beyond all remedy, since the best means has, on that supposition, been tried and has failed. If the Holy Ghost has indeed regenerated a soul, and yet that regeneration does not saved it from total apostasy, what can be done? There is such a thing as being "born again"; but there is no such thing as being born again and again. Regeneration is once for all: it cannot be repeated. Scripture has no word or hint that it could be. If men have been washed in the blood of Jesus, and renewed by the Holy Ghost, and this sacred process has failed, there remains no more. When old things have passed away and all things have become new, can it be imagined that these will grow old again? No man may therefore say, "Though I go back to my old sin, and cease to pray, or repent, or believe, or have any life of God in me, yet I shall be saved because I was once a believer." Nay, nay, profane talker; the text saith not, "They shall be saved though they depart from me"; but "They shall not depart from me" which is a very different matter. Woe unto them that depart from the living God! for they must perish, and with them no covenant of peace has been made.

Neither does this perseverance of the saints come in by the removal of temptation. It is not said, "I will put them where they shall not be tempted; I will give them such a sufficient livelihood that they shall not be tried by poverty, and at the same time they shall never be so rich as to know the temptations of wealth." No, the Lord does not take his people out of the world; but he allows them to fight the battle of life in the same field as others. He does not remove us from the conflict, but "he giveth us the victory." We are tempted as was our Lord; but we have a way of escape provided. Our heart is prone to wander, and we are not kept from the scene of possible wandering. But what is said is this "They shall not depart from me." What a blessed assurance! They may be tempted; but they shall not be overcome. Though they sin in measure, yet shall they not so sin as to depart from God. They shall still hold on to him, and live in Christ by the indwelling of the Holy Spirit.

How, then, are they preserved? Well, not as some falsely talk, as though we preached, "that the man who is converted may live as he likes." We have never said so; we have never even thought so. The man who is converted cannot live as he likes; or, rather, he is so changed by the Holy Spirit, that if he could live as he likes, he would never sin, but live an absolutely perfect life. Oh, how deeply do we long to be kept clear of every sin! We preach not that men may depart from God and yet live; but that they shall not depart from him.

This is effected by putting a divine principle within their hearts. The Lord saith, "I will put my fear in their hearts." It would never be found there if he did not put it there. It will never spring up naturally in any heart. "I will put my fear in their hearts"; that is, regeneration and conversion. He makes us tremble before his law. He makes us feel the smart and bitterness of sin. He causes us to remember the God we once forgot, and to obey the Lord whom once we defied. "I will put my fear in their hearts" is the first great act of conversion, and it is continued throughout life by the perpetual working of the Spirit upon the heart. The work which commences at conversion is duly carried on in the converted ones; for the Lord still puts his fear into their hearts. How the Spirit of God works we cannot tell: he has ways of acting directly upon our minds which are all his own, and cannot be understood by us. But without violating the freedom of our nature, leaving us men as we were before, he knows how to make us continue in the fear of God. This is God's great holdfast upon his people, "I will put my fear in their hearts."

What is this fear of God? It is, first, a holy awe and reverence of the great God. Taught of God, we come to see his infinite greatness, and the fact that he is everywhere present with us; and then, filled with a devout sense of his Godhead, we dare not sin. Since God is near, we cannot offend. The words, "my fear," also intend filial fear. God is our Father, and we feel the spirit of adoption, whereby we cry, "Abba, Father." This child-like love kindles in us a fear to grieve him whom we love, and therefore we have no desire to depart from him. There moves also in our hearts a deep sense of grateful obligation. God is so good to me, how can I sin? He loves me so, how can I vex him? He favours me so greatly from day to day that I cannot do that which is contrary to his will. Did you ever receive a choice and special mercy? It has often fallen to my lot; and when the tears have been in my eyes at the sight of so great a favour, I have felt that if a temptation came to me, it would come at a time when I had neither heart, nor eye, nor ear for it. Gratitude bars the door against sin. Great love received overthrows great temptation to wander. Our cry is, "The Lord bathes me in his love, he indulges me with the nearest and dearest fellowship with himself, and how can I do this great wickedness, and sin against God?" Loved of him so specially, and united to him by an everlasting covenant, how can we fly in the face of love so wonderful? Surely, we can find no pleasure in offending so gracious a God; but it is our joy to do his commandments, hearkening unto the voice of his word.

See, beloved, this perseverance of the saints, is perseverance in holiness: "They shall not depart from me." If the grace of God has really changed you, you are radically and lastingly changed. If you have come to Christ, he has not placed in you a mere cup of the water of life, but he has said it: "The water that I shall give him shall be in him a well of water springing up into everlasting life." The work that is done in regeneration is not a temporary work, by which a man is, for a time, reformed; but it is an everlasting work, by which the man is born for heaven. There is a life implanted at the new birth, which cannot die, for it is a living and incorruptible seed, which liveth and abideth for ever. Grace will go on working in a man until it leads him to glory.

If any differ from what I have said, I cannot help it; but I would beg them not to differ from the text; for the Scripture cannot be broken. Read it: "I will put my fear in their hearts, that they shall not depart from me." There it stands, "They shall not depart from me." But if you ask, By what instrumentality does God maintain this fear in the hearts of his people? I answer, it is the work of the Spirit of God: but the Holy Spirit usually works by means. The fear of God is kept alive in our hearts by the hearing of the Word; for faith cometh by hearing, and holy fear cometh through faith. Be diligent, then, in hearing the Word. That fear is kept alive in our hearts by reading the Scriptures; for as we feed on the Word, it breathes within us that fear of God which is the beginning of wisdom. This fear of God is maintained in us by the belief of revealed truth, and meditation thereon. Study the doctrines of grace, and be instructed in the analogy of the faith. Know the gospel well and thoroughly, and this will bring fuel to the fire of the fear of God in your hearts. Be much in private prayer; for that stirs up the fire, and makes it burn more brilliantly. In fine, seek to live near to God, to abide in him; for as you abide in him, and his words abide in you, you shall bring forth much fruit, and so shall you be his disciples.

I find this precious doctrine of the perseverance of the saints to be a very fruitful one. One Thursday night, not long ago, I preached this doctrine with all my might, and many were comforted by it; but, better still, many were set thinking, and were led to turn their faces Christ-ward. Some preach a doctrine which has a very wide door, but it is all door, and when you get in, there is nothing to be had; you are no safer than you were outside. Sheep are not in a hurry to enter where there is no pasture. Some have thought my doctrine narrow, though I am sure it is not; but if a door should seem strait, yet, if there is something worth the having when you get in, many will seek admission. There are such wonderful blessings provided in the covenant of grace that those who are wise are anxious to obtain them. "Oh!" says one, "if salvation is an everlasting thing, if this regeneration means a change of nature such as can never be undone, let me have it. If salvation is a mere plated article which will wear out, I do not want it; but if it is pure silver all through, let me have it." Does the gift of grace make us partakers of the divine nature, and cause us to escape the corruption which is in the world through lust? then let us have it. I pray that some here may desire salvation, because it secures a life of holiness. The sweetmeat which tempted me to Christ was this I believed that salvation was an insurance of character. In what better way can a young man cleanse his life than by putting himself into the holy hands of the Lord Jesus, to be kept from falling? I said If I give myself to Christ, he will save me from my sins. Therefore, I came to him, and he keeps me. Oh, how musical these words, "They shall not depart from me!"

To use an old figure: be sure that you take a ticket all the way through. Many people have only believed in God to save them for a time; so long as they are faithful, or so long as they are earnest. Beloved, believe in God to keep you faithful and earnest all your life: take a ticket all the way through. Get a salvation which covers all risks. There is no other ticket issued from the authorized office but a through-ticket. Other tickets are forgeries. He that cannot keep you for ever cannot keep you a day. If the power of regeneration will not last through life, it may not last an hour. Faith in the everlasting covenant stirs my heart's blood, fills me with grateful joy, inspires me with confidence, fires me with enthusiasm. I can never give up my belief in what the Lord hath said, "And I will make an everlasting covenant with them, that I will not turn away from them, to do them good; but I will put my fear in their hearts, that they shall not depart from me." God bless you, for Christ's sake! Amen.

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PORTIONS OF SCRIPTURE READ BEFORE SERMON Hebrews 8:0 ; Hebrews 10:12-39 .