Jeremiah 32:27
Behold, I am the LORD, the God of all flesh: is there any thing too hard for me?
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(27) Is there any thing too hard for me?—The answer to the prayer is an echo of the prayer itself (Jeremiah 32:17). The prophet is assured that he was not wrong when he cast himself, in the full confidence of faith, on the loving omnipotence of God. The words which he had used were more than a liturgical formula to one who had that confidence.

32:26-44 God's answer discovers the purposes of his wrath against that generation of the Jews, and the purposes of his grace concerning future generations. It is sin, and nothing else, that ruins them. The restoration of Judah and Jerusalem is promised. This people were now at length brought to despair. But God gives hope of mercy which he had in store for them hereafter. Doubtless the promises are sure to all believers. God will own them for his, and he will prove himself theirs. He will give them a heart to fear him. All true Christians shall have a disposition to mutual love. Though they may have different views about lesser things, they shall all be one in the great things of God; in their views of the evil of sin, and the low estate of fallen man, the way of salvation through the Saviour, the nature of true holiness, the vanity of the world, and the importance of eternal things. Whom God loves, he loves to the end. We have no reason to distrust God's faithfulness and constancy, but only our own hearts. He will settle them again in Canaan. These promises shall surely be performed. Jeremiah's purchase was the pledge of many a purchase that should be made after the captivity; and those inheritances are but faint resemblances of the possessions in the heavenly Canaan, which are kept for all who have God's fear in their hearts, and do not depart from him. Let us then bear up under our trials, assured we shall obtain all the good he has promised us.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.

27. Jehovah retorts Jeremiah's own words: I am indeed, as thou sayest (Jer 32:17), the God and Creator of "all flesh," and "nothing is too hard for Me"; thine own words ought to have taught thee that, though Judea and Jerusalem are given up to the Chaldeans now for the sins of the Jews, yet it will not be hard to Me, when I please, to restore the state so that houses and lands therein shall be possessed in safety (Jer 32:36-44). The Lord beginneth this revelation, for the prophet’s satisfaction, with the preface expressive of his power and universal dominion, from which Jeremiah might understand that he could do whatsoever he pleased, and man, that was but flesh, Genesis 6:3, could not hinder his effecting what he designed to do. God is also the God of the spirits of all flesh, Numbers 16:22; but he expresseth man here only under the notion of flesh, as Genesis 6:3, to denote his vileness and inconsiderableness as to any grappling with God, and encountering his purposes. Behold, I am the Lord, the God of all flesh,.... Jehovah, the self-existent Being, that gives being to all creatures; and is particularly the God of all men, the Maker and Preserver of them, and that provides for them; who are called "flesh", to denote their weakness and corruption, how unworthy of the divine favour, and how unable to resist his will, or hinder the execution of his purposes: and which is introduced with a "behold", to excite attention, to take notice of what was said; to encourage faith, and remove doubts and difficulties; for if God is Jehovah, the Being of beings; if he is the God and Governor of the world, and all men in it, what is it he cannot do? as follows:

is there anything too hard for me? suggesting, that though the city of Jerusalem should be destroyed, and the inhabitants carried captive, yet he could return them again to their own laud; where they should purchase fields and vineyards, and possess them as heretofore: or, "is there anything hidden from me?" (d) so the Targum and Syriac version; can anything unforeseen arise to hinder the fulfilment of promises and prophecies? nothing can; since all things are in one view before the Lord continually; or, "is there anything too wonderful for me?" (e) that which is too wonderful for men, beyond their comprehension, and so their faith; yet it is not so with God.

(d) "celabitur, vel occultabitur", Vatablus; "an mihi occultari possit ultra res", Junius & Tremellius. (e) "Num prae me mirabile erit ullum verbum", Schmidt; "nunquid a me mirificabitur omne verbum", Montanus.

Behold, I am the LORD, the God of all {m} flesh: is there any thing too hard for me?

(m) That is, of every creature: who as they are his work, so does he govern and guide them as pleases him, by which he shows that as he is the author of their captivity for their sins, so will he for his mercies be their redeemer to restore them again to liberty.

The Lord has further shown this omnipotence and righteousness in His guidance of Israel, in His leading them out of Egypt with wonders and signs; cf. Deuteronomy 6:22; Deuteronomy 34:11. "Until this day" cannot mean that the wonders continue in Egypt until this day - still less, that their glorious remembrance continues till this day (Calvin, Rosenmller, etc.). Just as little can we connect the words with what follows, "until this day, in Egypt and among men," as Jerome supposed; although the idea et in Israel et in cunctis mortalibus quotidie tua signa complentur is in itself quite right. Logically considered, "until this day" belongs to the verb. 'ושׂמתּ וגו, and the construction is pregnant, as in Jeremiah 11:7 : "Thou hast done wonders in Egypt, and hast still been doing them until this day in Israel and among other men." "Men," in contrast to "Israel," are mankind outside of Israel - other men, the heathen; on the expression, cf. Judges 18:7; Isaiah 43:4; Psalm 73:5. "As at this day:" cf. Jeremiah 11:5; Jeremiah 25:18. Through signs and wonders the Lord wrought, leading Israel out of Egypt, and into the land of Canaan, which had been promised to their fathers. Jeremiah 32:21 is almost exactly the same as Deuteronomy 26:8, cf. Deuteronomy 4:34. מורא refers to the terror spread among the neighbouring nations, Exodus 15:14., by the wonders, especially the slaying of the first-born among the Egyptians, Exodus 12:30., and the miracle at the Red Sea. On "a land flowing with milk and honey," cf. Exodus 3:8.
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