Exegetical and Hermeneutical Commentary of Jeremiah 32:19
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:
Jer 32:19
Great in counsel, and mighty in work.
The greatness of Gods wisdom, and the abundance of His power
I. Consider the subject speculatively.
1. My first proofs shall be taken from the nature of God. The nature of God proves that He is great in counsel. Consider the perfect knowledge that He hath of all possible beings, as well as of all the beings which do actually exist. The knowledge of all possible beings, diversified without end by the same intelligence that imagines them: What designs, or, as our prophet expresseth himself, What greatness of counsel doth it afford the Supreme Being? But let us not lose ourselves in the world of possible beings; let us confine our attention to real existences. I am willing even to reduce them to two classes. Let each of you imagine, as far as his ability can reach, how great the counsel of an intelligence must be, who perfectly knows all that can result from the various arrangements of matter, and from the different modifications of mind. The Supreme Being perfectly knows what must result from every different arrangement of the parts of bodies infinitely small; and He perfectly knows what must result from every different arrangement of the parts of bodies infinitely great. What treasures of plans! What myriads of designs! or, to use the language of my text, What greatness of counsel must this knowledge supply! But God knows spirits also as perfectly as He knows bodies. If He knows all that must result from the various arrangements of matter, He also knows all that must result from the different modifications of mind. Human spirits, of which we have but an imperfect knowledge, are thoroughly known to Him. He knows the conceptions of our minds, the passions of our hearts, all our purposes, and all our powers. But what is this object of the Divine knowledge? What is this handful of mankind, in comparison of all the other spirits that compose the whole intelligent world, of which we are only an inconsiderable part? God knows them as He knows us; and He diversifies the counsels of His own wisdom according to the different thoughts, deliberations, and wishes of these different spirits. We have proved then, by considering the Divine perfections, that God is great in counsel, and we shall endeavour to prove by the same method that He is mighty in work. These two, wisdom and power, are not always united; yet it is on their union that the happiness of intelligent beings depends. In God, the Supreme Being, there is a perfect harmony of wisdom and power: The efficiency of His will, and the extent of His knowledge are equal Carry your thoughts back into those periods in which the Perfect Being existed alone. Sound reason must allow that He hath so existed. What could then have been the rule or model of beings which should in future exist? The ideas of God were those models. And what could cause those beings, that had only an ideal existence in the intelligence of God, actually to exist out of it? The efficiency of His will was the cause. The will of the same Being then, whose ideas had been the exemplars, or models, of the attributes of creatures, caused their existence. The Supreme Being therefore, who is great in counsel, is mighty in work. This being granted, consider now the ocean of Gods power, as ye have already considered the greatness of His counsel. God not only knows what motion of your brain will excite such or such an idea in your mind, but He excites or prevents that idea as He pleaseth, because He produceth or preventeth that motion of your brain as He pleaseth. God not only knows what objects will excite certain passions within you, but He excites or diverts those passions as He pleaseth. God not only knows what projects your passions will produce, when they have gained an ascendency over you, but He inclines you to form, or not to form, such projects, because, as it seems best to Him, He excites those passions, or He curbs them.
2. Let us take another method (and here I allege the second proof of the truth of my text, that is, the history of the world, or of the Church): Let us take, I say, another method of proving that God, who is great in counsel, is also mighty in work. What counsel can ye imagine too great for God to execute, or which He hath not really executed? Let the most fruitful imagination exert its fertility to the utmost; let it make every possible effort to form plans worthy of an infinite intelligence, it can invent nothing so difficult that God hath not realised.
(1) God hath the power of making the deepest of His childrens afflictions produce their highest happiness.
(2) God establisheth His Church by the very means that tyrants use to destroy it.
(3) God turneth the victories of Satan to the ruin of his empire. Here fix your attention upon the work of redemption, for the perfections of God, which we celebrate to-day, are more illustriously displayed in it than in any other of the Creators wonders.
II. Consider the greatness of Gods counsel, and the omnipotence of His working, in a practical light. When we have proved that God is great in counsel, and mighty in work, in my opinion, we have sufficiently shown, on the one hand, the extravagance of those madmen who pretend to exercise wisdom and understanding, and counsel against the Lord: and, on the other, the wisdom of those who, taking His laws for the only rules of their conversation, commit their peace, their lives, and their salvation, to the disposal of His providence. Only let us take care that we do not flatter ourselves into an opinion that we possess this wisdom while we are destitute of it: and let us take care, while we exclaim against the extravagance of those madmen, that we do not imitate their dangerous examples. But what! Is it possible to find, among beings who have the least spark of reason, an individual mad enough to suppose himself wiser than that God who is great in counsel, or, is there one who dare resist a God mighty in working? But who then, ye will ask me, who are those men, who presumptuously think of overcoming God by their superior knowledge and power? Who? It is that soldier, who, with a brutal courage, defies danger, affronts death, resolutely marches amidst fires and flames, even though he hath taken no care to have an interest in the Lord of hosts, or to commit his soul to His trust. Who? It is that statesman, who, despising the suggestions of evangelical prudence, pursues stratagems altogether worldly; who makes no scruple of committing what are called State crimes; who, with a disdainful air, affects to pity us, when we affirm that the most advantageous service that a wise legislator can perform for society is to render the Deity propitious to it; that the happiest nations are those whose God is the Lord. Who? It is that philosopher, who makes a parade of I know not what stoical firmness; who conceits himself superior to all the vicissitudes of life; who boasts of his tranquil expectation of death, yea, who affects to desire its approach, for the sake of enjoying the pleasure of insulting his casuist, who hath ventured to foretell that he will be terrified at it. Who? It is that voluptuary, who opposeth to all our exhortations and threatenings, to the most affecting denunciations of calamities from God in this life, and to the most awful descriptions of judgment to come in the next, to all our representations of hell, of an eternity spent in the most execrable company, and in the most excruciating pain; who opposeth to all these the buzz of amusements, the hurry of company, gaming at home or diversions abroad. Let us abhor this disposition of mind; let us entertain right notions of sin; let us consider him who commits it as a madman, who hath taken it into his head that he hath more knowledge than God, the fountain of intelligence, more strength than He beneath whose power all the creatures of the universe are compelled to bow. When we are tempted to sin, let us remember what sin is. Let each of us ask himself, What can I, a miserable man, mean? Do I mean to provoke the Lord to jealousy? Do I pretend to be stronger than He? Can I resist His will? (J. Saurin.)
For Thine eyes are upon the sons of men.—
Perfect observation and estimation of character
In the course of a discussion in a society of artists, a singular fact was mentioned about a well-known painter. It is that he paints beyond the skin-deep beauty and expression of his sitters, and where the character has warranted it, he has brought out all of the latent beauty and portrayed almost the very soul of the person. He sometimes has made enemies of his sitters because of his conscientious efforts to portray character. There is the story of a society beauty, who, when she received her portrait from this artist, took it to her room, studied it for a while, recognised the fact that the artist had laid bare her true character on the canvas, and in a moment of fury cut out the face and destroyed it. She did not want that peculiar nature of hers staring her in the face from the walls of her room. Yet an unerring portrait of character is really being painted of every one, and will at last be exposed.
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 19. Thine eyes are open upon all the ways of – men] Thou art omniscient, and knowest all things; thou art omnipresent, and seest all things.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Who dost nothing but in infinite wisdom, as if thou hadst taken counsel upon it; and art mighty in thy works of providence, by which thou governest the world; whose eyes ran to and fro the earth, beholding the evil and the good; so that all things are naked before thee, and thou art not a mere curious and idle spectator of mens actions, but lookest upon them for that end, that thou mightest reward or punish them, according as thou seest their actions good or bad in thy sight.
Fuente: English Annotations on the Holy Bible by Matthew Poole
19. counsel . . . workdevising. . . executing (Isa 28:29).
eyes . . . open upon all(Job 34:21; Pro 5:21).
to give . . . according to .. . ways (Jer 17:10).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Great in counsel, and mighty in word,…. Counsel belongs to him, and he does all things after the counsel of his will, all things in nature, providence, and grace; and such a display of his wisdom is there in all, that show him to be excellent in counsel; to excel all others; not only to be great, but to be the greatest in counsel; and who regularly and perfectly performs all that he has wisely contrived; his wisdom and his power are equal to each other; he forms the scheme of all that he does with the greatest wisdom, and accomplishes by his power all that he has purposed in his eternal mind; see Isa 28:29;
for thine eyes [are] open upon all the ways of the sons of men; all their thoughts, schemes, devices, and purposes; all their words and actions, every step they take, whether good or bad, they are all before ham, and manifest to him; he is God omniscient as well as God omnipotent; and he does not look upon men, and their ways and works, as an idle spectator or indifferent person, as unconcerned at what they do, letting them pass without calling them to an account for them, or without passing any judgment on them, or sentence concerning them; no, he is the Judge of all the earth, and he sits in the heavens and observes what is done on earth:
to give everyone according to his ways, and according to the fruit of his doings: good things to good men for Christ’s sake; and evil things to evil men, according to the just demerit of their sins and transgressions.
Fuente: John Gill’s Exposition of the Entire Bible
God shows His greatness and might in the wisdom with which He regards the doings of men, and in the power with which He executes His decrees, so as to recompense to every one according to his deeds. On 19 a cf. Isa 28:29; Psa 66:5. “To give to every one,” etc., is repeated, word for word, from Jer 17:10.
Fuente: Keil & Delitzsch Commentary on the Old Testament
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, —
Fuente: Calvin’s Complete Commentary
(19) Great in counsel . . .So far as this is more than the continuance of the adoring ecstasy of the previous verse, it gives a fresh prominence to the law of direct, equitable, individual retribution. No law of the transmission of the inheritance of good or evil will be found, in the long-run, to clash with that.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
Jer 32:19 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:
Ver. 19. Great in counsel and mighty in work. ] See on Isa 9:6 ; Isa 28:29 .
For thine eyes are upon all the ways of the sons of men.
To give unto every one according to his ways.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Thine eyes. Figure of speech Anthropopatheia.
men. Hebrew. ‘adam. App-14.
Fuente: Companion Bible Notes, Appendices and Graphics
Great: Isa 9:6, Isa 28:29, Isa 40:13, Isa 46:10, Isa 46:11, Rom 11:33, Rom 11:34, Eph 1:11
work: Heb. doing, Exo 15:11, Dan 4:35
for: Jer 16:17, Jer 23:24, 2Ch 16:9, Job 34:21, Psa 33:13-15, Psa 34:15, Pro 5:21, Heb 4:13
to give: Jer 17:10, 1Ki 8:32, Psa 62:12, Ecc 12:14, Mat 16:27, Joh 5:29, Rom 2:6-10, 2Co 5:10, Rev 2:23, Rev 22:12
Reciprocal: 1Ki 8:39 – give to every man Job 14:16 – thou numberest Job 31:4 – General Job 34:11 – the work Job 36:5 – mighty Psa 33:15 – considereth Psa 50:1 – mighty Pro 15:3 – General Pro 24:12 – and shall Jer 5:3 – are not thine Jer 21:14 – according Dan 2:20 – for wisdom Dan 2:45 – the great Dan 6:27 – and he Hos 7:2 – are before Mic 7:13 – for Gal 6:5 – General 1Th 2:4 – but God Rev 20:12 – according
Fuente: The Treasury of Scripture Knowledge
Jer 32:19. Counsel means advice and work is the practice of it; God is great in both. Eyes open upon means that God sees everything that is done.
Fuente: Combined Bible Commentary
God is wise and strong, fully aware of all that happens, and just in giving everyone what he or she deserves. This is a classic statement of how God judges: according to people’s deeds, what they really do rather than what they intend or promise to do. The basis of divine judgment is human works (cf. Joh 6:27-29; Rev 22:12).