Jeremiah 32:19–21

Jeremiah 32:19

Jeremiah 32:19

19. Great in counsel, and mighty in work: (for thine 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:)

19. Magnus consilio, excellens opere; cujus oculi (quandoquidem oculi) tui aperti sunt super vias filiorum hominum ad reddendum cuique secundum vias ejus, et secundum fructum operum ejus.

He goes on with the same subject, for he expresses his wonder and admiration as to God’s judgments. he first declares that God is great in counsel and great in work By counsel, he understands the wisdom of God, which not only surpasses all our thoughts, but also absorbs them. And then he mentions the execution of his counsel, which affords evidences of that wisdom which appears to us. By the works of God we learn how great and how unequalled is his wisdom: for that in itself cannot be comprehended, nay, men could not have the least knowledge of it, except it were rendered conspicuous by works. The works of God then through their excellency are evidences of his immeasurable wisdom. For this reason and in this sense the Prophet calls God great in counsel and great in work

He adds, that his eyes are open on all the ways of men By these words he intimates that he is the judge of the whole world, and that whatever men may consult, speak, or do, must come to a reckoning. The meaning is, that the providence of God so extends to all parts of the world, that the works of men cannot possibly be hid from him, and that no one can escape his hand; for after having spoken of God’s eyes, he adds, that he may render to every one according to his ways and according to the fruit of his doings

The Prophet then does not speak here of any idle speculation such as ungodly men entertain; for they confess that all things are seen by God, but imagine that he is satisfied with having only this bare knowledge; and thus they deprive him of the dignity and office of a judge. But the Prophet here shews what the end of God’s providence is, why God has his eyes open, even that he may at last produce at his tribunal all the sayings and doings of men, yea, their thoughts also. We are further taught by these words that our life cannot be rightly formed, unless we bear in mind the presence of God, so as to know that his eyes are on us, and that there is nothing hid from him: for whence is there so much liberty in sinning, except that men grow wanton like fugitives? as when a rebellious son withdraws himself from the eyes of his father, he can then abandon himself wholly to sin, for he is freed from all fear and shame. So our thoughtlessness is like a flight, for we think that we are far removed from God. This then, as I have said, ought always to be remembered, that the eyes of God are open on all our ways, and for this end, — that he may render to every one according to his ways, and that every one may gather the fruit of his own doings.

Though, then, God for a time may connive at what we do, and may not manifestly shew that he is the judge of men, there is no reason that indifference should creep over us, as though we could escape from his hand; but let us know that all our doings and sayings are now noticed by him, that he may hereafter shew that he is not an idle observer, as some ungodly men dream, but that he is an eye-witness of all things, that he may at last appear as our judge.

This passage is turned by Papists for the support of merits by works; but it is a frivolous attempt; for when Scripture declares that it shall be rendered to every one according to his works, it does not exclude the gratuitous mercy of God; and when God renders a reward to the faithful, it depends on gratuitous pardon, because he forgives them whatever would otherwise vitiate their good works: and to speak more exactly, God does not render to the faithful according to their works, except as he gratuitously pardons them and forgives whatever they have done amiss. Reward then depends on the free mercy of God only. As to the wicked, it is no wonder that a just reward is said to be rendered to them;for we know that they are worthy of eternal perdition, and that God is a righteous judge when he punishes their sins. It follows, —

Jeremiah 32:20

Jeremiah 32:20

20. Which hast set signs and wonders in the land of Egypt, even unto this day, and in Israel, and among other men; and hast made thee a name, as at this day.

20. Qui edisti signa et portenta in terra Egypti usque ad diem hunc, et in Israel et in hominibus; et fecisti (hoc est, comparasti) tibi nomen secundum diem hunc.

The Prophet here especially commemorates the singular kindness of God, by which he had testified his paternal favor towards his Church. He then says, that signs and wonders had been done by him in the land of Egypt, that: is, for the sake of his people. For why were so many miracles done, except to prove the care he had for his chosen people, and thus to confirm his covenant? We hence see that God’s favor towards the children of Abraham is here set forth, that is, when he refers to the signs and wonders

which had been done in the land of Egypt. And he adds, and in Israel He extols not only God’s power in miracles, but especially the mercy with which he favored his chosen people. He says also, to this day Not that God performed miracles in every age, but he means that they were worthy of being perpetually remembered, and throughout all ages. Then this refers to the remembrance and celebration of God’s power, when the Prophet says, to this day God, indeed, performed miracles at a certain time, but he performed them that they might be remembered in all ages, and that posterity might acknowledge how wonderfully God had dwelt with their fathers.

Note 66. This is commonly the meaning given to this verse. It may be rendered as follows, — 20. Who hast set signs and wonders in the land of Egypt, To before signs and wonders to this day Both to Israel and to mankind; And hast made to thyself a name, Such as it is at this day. They were “signs” or evidences of God’s power, and in their character “wonders,” that is, supernatural. — Ed.

As then the power which he manifested in Egypt was worthy of being remembered, miracles are said to have been done to this day; and they are said to have been done in Israel, because it was God’s purpose to prove the certainty of his faithfulness when he redeemed his people as he had promised.

He afterwards adds, and among men The Prophet goes on still further. After he had spoken of the redemption of the people, he intimates that wherever he turned himself, he observed and admired the evidences of God’s power, as though he had said, “O Lord, thou hast indeed given peculiar testimonies as to thy wonderful power and goodness; the redemption of thy people was a singular work, and ought to be commemorated through all ages; but wherever we turn ourselves, there is no corner in the whole world where some miracles do not appear, which ought to lead us to celebrate thy praises.” We hence see that the Prophet proceeds from what is particular to what is general: after having considered God’s power and goodness in the redemption of his people, he extended his thoughts to all parts of the world, and contemplated God’s miracles everywhere. And this is what often occurs in Scripture; after having been reminded of some particular instance of divine power or grace, we are carried away so that we make a transition to what is general. And he adds, and thou hast made thee, or acquired to thyself, a name according to this day; that is, thou hast made thy name to be perpetual, as its glory still at this day shines forth before our eyes. Then the Prophet means that God had so wonderfully manifested his power, that the knowledge of it would be perpetual, and could never be buried by the ingratitude of men.

Prayer Lecture 127

PRAYER

Grant, Almighty God, that as our whole wisdom is this, to submit ourselves to thee, to admire, and receive, and reverently to adore thy judgments, — O grant, that we may not indulge the perverse thoughts of our flesh, but so learn to check and restrain ourselves as ever to render to thee the praise due to thy wisdom, and justice, and power, and thus walk in sobriety of mind while we sojourn in this world, until we shall at length contemplate thy glory thee to face, being made partakers of it in Christ Jesus our Lord. — Amen.

Jeremiah 32:21

Jeremiah 32:21

21. And hast brought forth thy 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;

21. Et eduxisti populum tuum Israel a terra Egypti in signis et portentis, et in manu robusta, et in brachio extento, et in terrore magno;

Jeremiah comes now nearer to the point in hand; for, after having spoken of the unequalled power of God, he now extols his righteous judgment in inflicting punishment on an ungodly and wicked people. For this end he refers to the favor of redemption, and he then adds that the land had been given to Israel which had been promised to their fathers. He afterwards states that this favor had been conferred on the ungrateful, for they immediately shook off the yoke and despised God their redeemer, together with his Law.

He then says, that the people had been brought up from the land of Egypt with signs and wonders This is an amplification, for God had in an unusual manner made it sufficiently evident that without his favor the people could not have been delivered from Egypt. For had it not been for the manifest display of God’s power in miracles and wonders, the Israelites might have appropriated to themselves the favor of God, or to some worldly instrumentality; but God’s favor appeared so resplendent in signs and wonders, that the liberation of the people could not have been ascribed either to fortune, or to the efforts of men, or to any other means. And for the same purpose he mentions the strong hand and the extended arm. He intimates by these words, that the people had been so delivered, that the hand of God, yea, his extended arm, openly appeared, that is, his power, as we have explained elsewhere, was manifested far and wide.

He refers at last to great terror: such was the haughtiness of their enemies, that they would have never suffered the people to depart, had they not been filled with great terror. As then the Egyptians had been by terror subdued, Jeremiah amplifies by this circumstance the favor of redemption, as though he had said, that God’s favor was not obscure, because the Israelites might have known by these extraordinary evidences that they were delivered by a divine power. For so great was the power, the valor, and cruelty of their enemies, that no hope of a free departure could have been entertained, had not God put forth his hand from heaven. It afterwards follows, —