Exegetical and Hermeneutical Commentary of Jeremiah 32:22
And hast given them this land, which thou didst swear to their fathers to give them, a land flowing with milk and honey;
22. a land flowing with milk and honey ] See Jer 11:5, and for the whole v. cp. Neh 9:22-35.
Fuente: The Cambridge Bible for Schools and Colleges
God owneth this oath, Exo 6:8.
A land flowing with milk and honey; that is, abounding with all necessary things, and all pleasant things. Canaan is often thus described, Exo 3:8,17; 13:5; 33:3; Lev 20:24; Num 14:8; 16:13,14; Deu 6:3; 11:9, &c.
Fuente: English Annotations on the Holy Bible by Matthew Poole
22. given . . . didst swearGodgave it by a gratuitous covenant, not for their deserts.
a land flowing with milk andhoney(See on Nu 14:8).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And hast given them this land, which thou didst swear to their fathers to give them,…. Abraham, Isaac, and Jacob; so that God was faithful to his word, kept his covenant and oath; and the faithfulness of God is observed and acknowledged by the prophet, along with other perfections of God before taken notice of. The land of Canaan was a land of promise, confirmed by an oath, and was the pure gift of God to the Israelites, and not any merit of theirs; it was given them by him who had a right to dispose of it, and could make them a good title to it, and which they had; though before in the possession of others, who for their wickedness were driven out:
a land flowing with milk and honey: abounding with plenty of all good things, for the sustenance and comfort of human life; a very frequent description of the land of Canaan, and is expressive of the great kindness and goodness of God to this people.
Fuente: John Gill’s Exposition of the Entire Bible
Here the fruitfulness of the land is commended, so that the ingratitude of the people for their redemption might appear less excusable. God had already bound them, as it were, more than enough to himself, but when the wealth and fruitfulness of the land were added, the bounty of God was doubled, which, by a stronger and more sacred chain, bound the people to obedience. But when they buried, as it were, both their benefits, their impiety was extreme, and so much baser was their ingratitude. We hence see why the Prophet said that the land was given to the people.
He at the same time mentions the reason, even because it had been promised to their fathers. It is not, however, right to suppose that the fathers had any merits, as Jerome says, who ignorantly perverts this passage; for he says, that nothing was due to the people on the ground of merit; but that the fathers were yet worthy on account of their great virtues. But we know that God’s covenant was from the beginning gratuitous. The Prophet then means here, that the land was not given as a reward rendered to the people for their works, but that it was given them because it had been gratuitously promised. And he mentions the oath, because God, regarding the infirmity of Abraham and the fathers, confirmed by an oath his own promise. But as I have spoken elsewhere more at large on this subject, I touch on it but slightly now. However, whenever there is mention made of an oath, let us know that reproof is indirectly given to the inconstancy of men, who always vacillate, and can never recumb on God’s promise, except they are helped by this confirmation.
However this may be, the Prophet here reminds us that God confirmed the pledge which he had given to the fathers when the people entered into the land, because they could not have obtained it by their valor, or by any other means. In short, Jeremiah calls the attention of the people to God’s gratuitous covenant, that they might understand that they became possessors of the land by no other right than this, — that God of his own free will had promised to Abraham and his seed that he would give them that land. He speaks, as I have just said, of the fruitfulness of the land, because it was God’s design to allure the people in every way, that they might continue in his service. And when the people, thus bountifully dealt with, did not acknowledge God’s favor, their extreme and base stupidity was fully proved. What the Prophet then means is, that the land was most fruitful, in which the people had all abundance, and that yet they despised God the giver of so much bounty, according to what immediately follows —
Fuente: Calvin’s Complete Commentary
Jer 32:22 And hast given them this land, which thou didst swear to their fathers to give them, a land flowing with milk and honey;
Ver. 22. See Trapp on “ Jer 32:21 “
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
milk and honey. Reference to Pentateuch (Exo 3:8, Exo 3:17). See note on Jer 11:5, and App-92.
Fuente: Companion Bible Notes, Appendices and Graphics
which: Gen 13:15, Gen 15:18-21, Gen 17:7, Gen 17:8, Gen 24:7, Gen 28:13-15, Gen 35:11, Gen 35:12, Gen 50:24, Exo 13:5, Num 14:16, Num 14:30, Deu 1:8, Deu 1:35, Deu 6:10, Deu 6:18, Deu 6:23, Deu 7:13, Deu 8:1, Jos 1:6, Jos 21:43, Neh 9:15, Psa 105:9-11
a land: Jer 11:5, Exo 3:8, Exo 3:17, Exo 13:5, Exo 33:1-3, Deu 26:9-11, Eze 20:6, Eze 20:15
Reciprocal: Gen 22:17 – thy seed Num 13:27 – General Deu 27:3 – a land
Fuente: The Treasury of Scripture Knowledge
Jer 32:22. This land means the land of Palestine where Israel had been living for centuries. It was necessary for the Lord to perform many more miracles in order to give them the land that had been promised to the fathers.
Fuente: Combined Bible Commentary
He had given the Israelites the good land of promise, as He had sworn to the patriarchs.