Exegetical and Hermeneutical Commentary of Jeremiah 32:27

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

The Lord beginneth this revelation, for the prophets 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, Gen 6:3, could not hinder his effecting what he designed to do. God is also the God of the spirits of all flesh, Num 16:22; but he expresseth man here only under the notion of flesh, as Gen 6:3, to denote his vileness and inconsiderableness as to any grappling with God, and encountering his purposes.

Fuente: English Annotations on the Holy Bible by Matthew Poole

27. Jehovah retorts Jeremiah’sown words: I am indeed, as thou sayest (Jer32:17), the God and Creator of “all flesh,” and”nothing is too hard for Me”; thine own words ought to havetaught thee that, though Judea and Jerusalem are given up to theChaldeans now for the sins of the Jews, yet it will not be hardto Me, when I please, to restore the state so that houses and landstherein shall be possessed in safety (Jer32:36-44).

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

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.

Fuente: John Gill’s Exposition of the Entire Bible

We have already said that the verb פלא pela, admits of two meanings; it means to be hid and to be wonderful, and hence by a metaphor it means what is difficult and impossible. Many take it to mean here, that nothing escapes the observation of God. But as I have said in the last lecture, I am more inclined to refer it to God’s power, even that all things are in the hand and at the pleasure of God, so that there is no difficulty in his way. For whence comes to men so much anxiety, except that they are stopped by obstacles? but God can surmount all obstacles without any labor. That our minds then may not be perplexed, rightly is set before us the power of God.

And this meaning is most suitable to this passage: for Jeremiah, when that which seemed inconsistent occurred to him, was constrained to cast his anxiety as it were into the bosom of God. Then God, in order to relieve him, says that nothing is difficult to him, because he is the God of all flesh. Though by the words all flesh, the Scripture often means all kinds of animals, yet oftener the human race only. I do not, however, refinedly explain this passage, as though God did set the Gentiles in opposition to the Jews, and thus denied that he would be any longer the God of Abraham’s children, because he had repudiated them on account of their sins; but he says that he is in an especial manner the king of the whole earth, and rules over the whole human race. As God then, he says, is the God of all flesh, can anything be impssible to him?

Fuente: Calvin’s Complete Commentary

D. The Plan of God Jer. 32:26-44

Jeremiah not only prayed; he also listened. Prayer is dialogue. Too often a Christian prays but does not tarry in meditation to listen to the still, small voice speaking to the heart and mind. Jeremiah requested; God answered. After a brief but important introductory word (Jer. 32:27) God makes announcements regarding the present (Jer. 32:28-35) and future (Jer. 32:36-41) circumstances of His people. These announcements are followed by assurance that God is true to His Word.

1. A basic proposition (Jer. 32:27)

TRANSLATION

(26) And the word of the LORD came unto Jeremiah, saying, Behold, I am the LORD, the God of all flesh. 1s anything too hard for Me?

COMMENTS

The reply to the prayer of Jeremiah fittingly begins with a declaration. The Lord declares Himself God, Elohim, the strong, the mighty, the God of creation and therefore the Ruler over all flesh. The contrast here between God and flesh is obviousthe exalted and powerful over against the lowly and weak. He is God of all flesh. What to mankind are baffling and perplexing problems find their solutions in Him. The purpose and plans of God can be thwarted neither by the most bitter attacks of His enemies nor the unbelief, misgivings or misunderstandings of His friends. He will not allow His actions to be circumscribed by the limits of human comprehension. He is God. Jeremiah needed to be reminded of that fact and so does every perplexed child of God today.
The declaration that the Lord is God is followed by a question: IS there anything too hard for Me?[285] At the beginning of his prayer the prophet had affirmed that nothing was too hard for God (Jer. 32:17). But Jeremiah did not fully understand the implications of his own convictions. Had he fully comprehended the omnipotence of God he would not have seen any difficulty in the promise that God would resurrect Judah and Jerusalem from the grave of desolation. How easy it is to utter great truths without fully understanding their import. So God asks Jeremiah a question in order to make him think. It is as if God were saying, Jeremiah, you have the right convictions; but why have you not made the right deductions. If, as you say, nothing is too hard for Me, then trust Me that I can and will do all that I have promised to do. In Jer. 32:28-41 God makes two announcements regarding the immediate and ultimate fate of Judah and Jerusalem. Both announcements are introduced by therefore (Jer. 32:28; Jer. 32:36) which connects them logically with the basic proposition of Jer. 32:27. Since nothing is impossible to the Lord, therefore He destroys Jerusalem (Jer. 32:28-35) and restores it (Jer. 32:36-41). Because he is GodAlmighty and Sovereignboth destruction and restoration are within His power.

[285] The same question is asked When Sarah laughed at the promise of a son in her old age (Gen. 18:14).

Fuente: College Press Bible Study Textbook Series

(27) Is there any thing too hard for me?The answer to the prayer is an echo of the prayer itself (Jer. 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.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

27. The God of all flesh The supremacy and universality of the divine dominion is here, as everywhere, a ground condition of the Old Testament relations. See Num 16:22; Num 27:16.

Too hard Literally, too wonderful.

Fuente: Whedon’s Commentary on the Old and New Testaments