TRV
Translation
King James Version
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;
Complete Jewish Bible
You brought your people of Isra'el out of the land of Egypt with signs and miracles, with a strong hand and an outstretched arm and with great terror.
Berean Standard Bible
You brought Your people Israel out of the land of Egypt with signs and wonders, with a strong hand and an outstretched arm, and with great terror.
American Standard Version
and didst bring forth thy people Israel out of the land of Egypt with signs, and with wonders, and with a strong hand, and with an outstretched arm, and with great terror;
World English Bible Messianic
and brought your people Israel out of the land of Egypt with signs, and with wonders, and with a strong hand, and with an outstretched arm, and with great terror;
Geneva Bible (1599)
And hast brought thy people Israel out of the land of Egypt with signes, and with wonders, and with a strong hand, with a stretched out arme, and with great terrour,
Young's Literal Translation
`And Thou bringest forth Thy people Israel from the land of Egypt, with signs and with wonders, and by a strong hand, and by a stretched-out arm, and by great fear,
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In the KJVVerse 19,753 of 31,102
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Commentary on Jeremiah 32 verses 16–25
16 ¶ Now when I had delivered the evidence of the purchase unto Baruch the son of Neriah, I prayed unto the LORD, saying,
17 Ah Lord GOD! behold, thou hast made the heaven and the earth by thy great power and stretched out arm, and there is nothing too hard for thee:
18 Thou shewest lovingkindness unto thousands, and recompensest the iniquity of the fathers into the bosom of their children after them: the Great, the Mighty God, the LORD of hosts, is his name,
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:
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;
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;
22 And hast given them this land, which thou didst swear to their fathers to give them, a land flowing with milk and honey;
23 And they came in, and possessed it; but they obeyed not thy voice, neither walked in thy law; they have done nothing of all that thou commandedst them to do: therefore thou hast caused all this evil to come upon them:
24 Behold the mounts, they are come unto the city to take it; and the city is given into the hand of the Chaldeans, that fight against it, because of the sword, and of the famine, and of the pestilence: and what thou hast spoken is come to pass; and, behold, thou seest it.
25 And thou hast said unto me, O Lord GOD, Buy thee the field for money, and take witnesses; for the city is given into the hand of the Chaldeans.
We have here Jeremiah's prayer to God upon occasion of the discoveries God had made to him of his purposes concerning this nation, to pull it down, and in process of time to build it up again, which puzzled the prophet himself, who, though he delivered his messages faithfully, yet, in reflecting upon them, was greatly at a loss within himself how to reconcile them; in that perplexity he poured out his soul before God in prayer, and so gave himself ease. That which disturbed him was not the bad bargain he seemed to have made for himself in purchasing a field that he was likely to have no good of, but the case of his people, for whom he was still a kind and faithful intercessor, and he was willing to hope that, if God had so much mercy in store for them hereafter as he had promised, he would not proceed with so much severity against them now as he had threatened. Before Jeremiah went to prayer he delivered the deeds that concerned his new purchase to Baruch, which may intimate to us that when we are going to worship God we should get our minds as clear as may be from the cares and incumbrances of this world. Jeremiah was in prison, in distress, in the dark about the meaning of God's providences, and then he prays. Note, Prayer is a salve for every sore. Whatever is a burden to us, we may by prayer cast it upon the Lord and then be easy.
In this prayer, or meditation,
I. Jeremiah adores God and his infinite perfections, and gives him the glory due to his name as the Creator, upholder, and benefactor, of the whole creation, thereby owning his irresistible power, that he can do what he will, and his incontestable sovereignty, that he may do what he will, Jer 32:17-19. Note, When at any time we are perplexed about the particular methods and dispensations of Providence it is good for us to have recourse to our first principles, and to satisfy ourselves with the general doctrines of God's wisdom, power, and goodness. Let us consider, as Jeremiah does here, 1. That God is the fountain of all being, power, life, motion, and perfection: He made the heaven and the earth with his outstretched arm; and therefore who can control him? Who dares contend with him? 2. That with him nothing is impossible, no difficulty insuperable: Nothing is too hard for thee. When human skill and power are quite nonplussed, with God are strength and wisdom sufficient to master all the opposition. 3. That he is a God of boundless bottomless mercy; mercy is his darling attribute; it is his goodness that is his glory: "Thou not only art kind, but thou showest lovingkindness, not to a few, to here and there one, but to thousands, thousands of persons, thousands of generations." 4. That he is a God of impartial and inflexible justice. His reprieves are not pardons, but if in mercy he spares the parents, that they may be led to repentance, yet such a hatred has he to sin, and such a displeasure against sinners, that he recompenses their iniquity into the bosom of their children, and yet does them no wrong; so hateful is the unrighteousness of man, and so jealous of its own honour is the righteousness of God. 5. That he is a God of universal dominion and command: He is the great God, for he is the mighty God, and might among men makes them great. He is the Lord of hosts, of all hosts, that is his name, and he answers to his name, for all the hosts of heaven and earth, of men and angels, are at his beck. 6. That he contrives every thing for the best, and effects every thing as he contrived it: He is great in counsel, so vast are the reaches and so deep are the designs of his wisdom; and he is mighty in doing, according to the counsel of his will. Now such a God as this is not to be quarrelled with. His service is to be constantly adhered to and all his disposals cheerfully acquiesced in.
II. He acknowledges the universal cognizance God takes of all the actions of the children of men and the unerring judgment he passes upon them (Jer 32:19): Thy eyes are open upon all the sons of men, wherever they are, beholding the evil and the good, and upon all their ways, both the course they take and every step they take, not as an unconcerned spectator, but as an observing judge, to give every one according to his ways and according to his deserts, which are the fruit of his doings; for men shall find God as they are found of him.
III. He recounts the great things God had done for his people Israel formerly. 1. He brought them out of Egypt, that house of bondage, with signs and wonders, which remain, if not in the marks of them, yet in the memorials of them, even unto this day; for it would never be forgotten, not only in Israel, who were reminded of it every year by the ordinance of the passover, but among other men: all the neighbouring nations spoke of it, as that which redounded exceedingly to the glory of the God of Israel, and made him a name as at this day. This is repeated (Jer 32:21), that God brought them forth, not only with comforts and joys to them, but with glory to himself, with signs and wonders (witness the ten plagues), with a strong hand, too strong for the Egyptians themselves, and with a stretched-out arm, that reached Pharaoh, proud as he was, and with great terror to them and all about them. This seems to refer to Deu 4:34. 2. He brought them into Canaan, that good land, that land flowing with milk and honey. He swore to their fathers to give it them, and, because he would perform his oath, he did give it to the children (Jer 32:22) and they came in and possessed it. Jeremiah mentions this both as an aggravation of their sin and disobedience and also as a plea with God to work deliverance for them. Note, It is good for us often to reflect upon the great things that God did for his church formerly, especially in the first erecting of it, that work of wonder.
IV. He bewails the rebellions they had been guilty of against God, and the judgments God had brought upon them for these rebellions. It is a sad account he here gives of the ungrateful conduct of that people towards God. He had done every thing that he had promised to do (they had acknowledged it, Kg1 8:56), but they had done nothing of all that he commanded them to do (Jer 32:23); they made no conscience of any of his laws; they walked not in them, paid no respect to any of his calls by his prophets, for they obeyed not his voice. And therefore he owns that God was righteous in causing all this evil to come upon them. The city is besieged, is attacked by the sword without, is weakened and wasted by the famine and pestilence within, so that it is ready to fall into the hands of the Chaldeans that fight against it (Jer 32:24); it is given into their hands, Jer 32:25. Now, 1. He compares the present state of Jerusalem with the divine predictions, and finds that what God has spoken has come to pass. God had given them fair warning of it before; and, if they had regarded this, the ruin would have been prevented; but, if they will not do what God has commanded, they can expect no other than that he should do what he had threatened. 2. He commits the present state of Jerusalem to the divine consideration and compassion (Jer 32:24): Behold the mounts, or ramparts, or the engines which they make use of to batter the city and beat down the wall of it. And again, "Behold thou seest it, and takest cognizance of it. Is this the city that thou has chosen to put thy name there? And shall it be thus abandoned?" He neither complains of God for what he had done nor prescribes to God what he should do, but desires he would behold their case, and is pleased to think that he does behold it. Whatever trouble we are in, upon a personal or public account, we may comfort ourselves with this, that God sees it and sees how to remedy it.
V. He seems desirous to be let further into the meaning of the order God had now given him to purchase his kinsman's field (Jer 32:25): "Though the city is given into the hand of the Chaldeans, and no man is likely to enjoy what he has, yet thou hast said unto me, Buy thou the field." As soon as he understood that it was the mind of God he did it, and made no objections, was not disobedient to the heavenly vision; but, when he had done it, he desired better to understand why God had ordered him to do it, because the thing looked strange and unaccountable. Note, Though we are bound to follow God with an implicit obedience, yet we should endeavour that it may be more and more an intelligent obedience. We must never dispute God's statutes and judgments, but we may and must enquire, What mean these statutes and judgments? Deu 6:20.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 16–25. Public domain.
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TertullianAD 220
AGAINST PRAXEAS 10
Of course nothing is “too hard for the Lord.” But if we choose to apply this principle so extravagantly and harshly in our capricious imaginations, we may then make out God to have done anything we please, on the ground that it was not impossible for him to do it. We must not suppose, however, because he is able to do all things, that he has done what he has not done. But we must inquire whether he has really done it. God could, if he had liked, have furnished humankind with wings to fly with, just as he gave wings to kites. We must not, however, run to the conclusion that he did this because he was able to do it. He might also have extinguished Praxeas and all other heretics at once; it does not follow, however, that he did, simply because he was able. For it was necessary that there should be both kites and heretics; it was necessary also that the Father should be crucified. In one sense there will be something difficult even for God—namely, that which he has not done—not because he could not but because he would not do it. For with God, to be willing is to be able and to be unwilling is to be unable; all that he has willed, however, he has both been able to accomplish and has displayed his ability.
JeromeAD 420
Commentary on Jeremiah
(Vers. 20 seqq.) You have set signs and wonders in the land of Egypt until this day, both in Israel and among mankind (or among earthlings), and have made a name for yourself, as it is this day. You brought your people Israel out of the land of Egypt with signs and wonders, with a strong hand and an outstretched arm, and with great terror. And you gave them this land, which you swore to their fathers to give them, a land flowing with milk and honey. And they entered and took possession of it, but they did not obey your voice and did not walk in your law. Everything that you commanded them to do, they did not do, and all these disasters happened to them. From a general overview, it then focuses on what specifically Israel has accomplished. It says, 'You have set signs and wonders in the land of Egypt, which have afflicted Egypt until this day, and in Israel and among mankind, whether native-born or foreign.' This that is said, up to this day, must be connected to what follows, so that we may read and understand that your signs are fulfilled both in Israel and in all mortals daily. Alternatively, you not only performed signs and wonders in Egypt, but your power of mercy has also saved your people even until today, and you assist the whole human race as the Creator with your power. And it should be noted that Israel is separated from men and earthborn beings, as it is written: 'My firstborn son is Israel.' And you have made for yourself a name as it is to this day (Exodus IV, 22). Your praises, he says, are celebrated in the language of the whole world. And you have brought your people Israel out of the land of Egypt. It is well said, your people, for at that time when they were brought out, they served under the Lord's command. And you brought them out with signs and wonders, by which Egypt was struck, and with a strong hand, and with an outstretched arm, and with great terror: when the Red Sea provided a way for the people of Israel to cross over, and it obliterated the Egyptian army: And you have given them this land, which you swore to their fathers to give to them: namely, Abraham, Isaac, and Jacob. Therefore, not by their own merit, but by the virtues of their fathers, they received the land flowing with milk and honey. For they were not yet able to consume solid food, but were nourished with milk and honey in their infancy. Indeed, with the abundance and plenty of all things, milk and honey. And they entered and possessed it. And immediately there was no middle ground between possession and disobedience. For abundance produces security, security produces negligence, negligence produces contempt. And they did not obey, he says, your voice, and they did not walk in your law. Therefore, they promised in vain in the wilderness, saying: We will do everything that the Lord has commanded (Exodus 19:8). For the reward is not in the promise, but in the action: to refute the impudence of those who think that a man can fulfill everything that he has promised. They did not do everything that you commanded them to do, and they certainly promised to do so. And all these evils happened to them. Evils for those who are patient, but according to the judgement of the Lord, good things that give to each person according to their ways.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Jeremiah 32:21 serves as a profound declaration of God's unparalleled power and unwavering faithfulness, articulated by the prophet Jeremiah during Judah's dire siege by Babylon. This verse, embedded within Jeremiah's prayer, functions as a powerful recollection of the foundational event of Israel's history: their miraculous and awe-inspiring liberation from Egyptian bondage. It vividly highlights God's active, irresistible intervention on behalf of His people, providing a historical anchor for faith in His ability to fulfill seemingly impossible promises even amidst the darkest national crisis.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Jeremiah 32:21 is rich in literary devices that amplify its message of divine power and historical significance. The most prominent is Anthropomorphism, vividly seen in the phrase "with a strong hand, and with a stretched out arm." This imagery attributes human physical characteristics (hand, arm) to God, making His abstract power more tangible, relatable, and comprehensible to the audience. It powerfully conveys His direct, active, and irresistible intervention in human affairs. Another device at play is Merism, particularly in the pairing of "signs, and with wonders." This rhetorical device uses two complementary parts to express a totality, indicating the full spectrum and comprehensive nature of the miraculous events God performed. The verse also employs Repetition and Parallelism through the cumulative list of descriptors ("signs," "wonders," "strong hand," "stretched out arm," "great terror"), which builds a powerful crescendo, emphasizing the overwhelming, multi-faceted, and undeniable nature of God's intervention. Finally, the phrase "great terror" can be seen as a form of Hyperbole, underscoring the immense, awe-inspiring, and fear-inducing impact of God's actions, which transcended normal human experience and left an indelible mark on all who witnessed them.
THEOLOGICAL AND THEMATIC CONNECTIONS
Jeremiah 32:21 serves as a profound theological anchor, reminding us that God's character is consistent and His power is unyielding. The Exodus, recounted here, is not merely a historical event but a theological paradigm for God's redemptive activity throughout history. It demonstrates His absolute sovereignty over nations and natural forces, His unwavering commitment to His covenant promises, and His unique ability to deliver His people from any form of bondage. In a time of national despair, Jeremiah appeals to this foundational act of salvation as the basis for trusting God's future promises of restoration, illustrating that God's past faithfulness is the bedrock for present hope. This verse affirms that the God who delivered Israel from Egypt is the same God who can bring about seemingly impossible salvation in any age, proving His enduring power and faithfulness to His people.
REFLECTION AND APPLICATION
In the midst of personal or collective crises, Jeremiah 32:21 offers a powerful invitation to remember God's past acts of deliverance. Just as Jeremiah, imprisoned and facing national ruin, looked back to the Exodus as irrefutable proof of God's omnipotence and unwavering faithfulness, so too can believers today draw profound strength from recalling God's interventions both in redemptive history and in their own personal lives. This verse encourages us to anchor our hope not in fleeting circumstances, human capabilities, or political solutions, but in the unchanging character of a God whose "strong hand and stretched out arm" remains eternally capable of delivering from any bondage—whether spiritual, emotional, physical, or societal. It calls us to cultivate a robust and resilient faith that trusts God's power to act even when the future seems bleak or impossible, knowing that His past faithfulness is a divine guarantee of His future provision, ultimate triumph, and unwavering commitment to His people.
Questions for Reflection
FAQ
Why is the Exodus from Egypt so frequently referenced in the Old Testament?
Answer: The Exodus is foundational to Israel's identity because it was the definitive act where God revealed Himself as their unique deliverer and established His covenant with them at Sinai. It demonstrated His unique power over all creation and human rulers, His unwavering faithfulness to His promises made to the patriarchs, and His sovereign choice of Israel as His treasured people. This event served as the ultimate proof that the God of Abraham, Isaac, and Jacob was actively involved in history, capable of overcoming any obstacle to save His chosen ones. It became the benchmark for all future acts of divine salvation and a constant reminder of God's character and covenant relationship with Israel, as seen in passages like Deuteronomy 6:20-25.
What does the phrase "strong hand and stretched out arm" signify about God?
Answer: This anthropomorphic phrase is a powerful idiom used throughout the Old Testament to convey God's absolute, irresistible, and direct power. The "strong hand" (Hebrew: yad chazaqah) denotes His might, authority, and firm grip on events, while the "stretched out arm" (Hebrew: zeroa' netuyah) symbolizes His active, unhindered exertion of force, reaching out to accomplish His will. It means that God's intervention is not passive or indirect but is a forceful, personal, and overwhelming display of His sovereignty, capable of overcoming any opposition and achieving His purposes, as seen in Exodus 13:3.
How does Jeremiah's prayer, which includes this verse, offer hope in a time of judgment?
Answer: Jeremiah's prayer, uttered during the Babylonian siege, embodies a profound tension between impending judgment and enduring hope. By recounting the Exodus, Jeremiah grounds his hope in God's unchanging character and past faithfulness. He acknowledges God's righteous power to judge a disobedient nation, but also His redemptive power to save and restore. This act of remembering serves as a theological argument: if God could miraculously deliver Israel from the formidable power of Egypt, He is certainly capable of fulfilling His promises of future restoration, even after the severe judgment of exile. It teaches that even in the darkest valleys of consequence and despair, God's redemptive power and covenant faithfulness remain the ultimate source of hope, as promised in Jeremiah 29:11.
CHRIST-CENTERED FULFILLMENT
Jeremiah 32:21, with its vivid portrayal of God's mighty deliverance from Egypt, finds its ultimate and most profound fulfillment in the person and redemptive work of Jesus Christ. The Exodus, a liberation from physical and spiritual bondage to Pharaoh, serves as a powerful type foreshadowing the far greater "new exodus" accomplished by Christ. Just as God brought forth His people Israel with "signs, and with wonders, and with a strong hand, and with a stretched out arm, and with great terror," so too did Jesus, the very arm of God made flesh, deliver humanity from the dominion of sin, death, and the devil. His earthly ministry was marked by countless "signs and wonders" (miracles) that testified to His divine authority and power over all creation and spiritual forces, culminating in the "strong hand" of His crucifixion, which broke the power of sin, and His "stretched out arm" in resurrection, which decisively conquered death itself. Through His atoning sacrifice and victorious resurrection, Christ has "delivered us from the domain of darkness and transferred us to the kingdom of his beloved Son" (Colossians 1:13). He is the true Lamb of God who takes away the sin of the world, leading His people out of spiritual slavery into true freedom and eternal life (John 8:36). The "great terror" of God's righteous judgment against sin, which was due to humanity, was fully borne by Christ on the cross, so that those who believe might experience not terror, but peace, reconciliation, and adoption as children of God. Thus, the Exodus stands as a powerful prophetic type, pointing forward to the ultimate, Christ-centered deliverance that secures eternal salvation and promises a future where God will dwell eternally with His redeemed people, wiping away every tear (Revelation 21:3-4).