TRV
Translation
King James Version
And hast given them this land, which thou didst swear to their fathers to give them, a land flowing with milk and honey;
Complete Jewish Bible
Then you gave them this land, which you had sworn to their ancestors that you would give them, a land flowing with milk and honey.
Berean Standard Bible
You gave them this land that You had sworn to give their fathers, a land flowing with milk and honey.
American Standard Version
and gavest them this land, which thou didst swear to their fathers to give them, a land flowing with milk and honey;
World English Bible Messianic
and gave them this land, which you swore to their fathers to give them, a land flowing with milk and honey;
Geneva Bible (1599)
And hast giuen them this land, which thou diddest sweare to their fathers to giue them, euen a land, that floweth with milke and hony,
Young's Literal Translation
And thou givest to them this land that thou didst swear to their fathers to give to them, a land flowing with milk and honey,
See on the biblical-era map
In the KJVVerse 19,754 of 31,102
Study This Verse
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.
Copy as
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.
Copy as
Continue studying Jeremiah 32:22 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
SUMMARY
Jeremiah 32:22 stands as a profound declaration within the prophet Jeremiah's prayer, powerfully affirming God's unwavering faithfulness to His ancient covenant promises, particularly His solemn oath to bestow the land of Canaan upon the descendants of Abraham, Isaac, and Jacob. Even amidst the harrowing reality of Jerusalem's imminent destruction and the looming Babylonian exile, Jeremiah poignantly recalls this divine act of provision—a land celebrated for its extraordinary fertility and abundance—thereby underscoring God's immutable character and steadfast commitment to His word, even in the crucible of human failure and severe judgment.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Jeremiah 32:22 primarily employs Metaphor and Hyperbole through the well-known phrase "a land flowing with milk and honey." This is not a literal description of rivers of dairy and nectar, but a vivid metaphorical representation of unparalleled fertility, natural wealth, and ease of sustenance. It exaggerates the land's bounty to emphasize its ideal, divinely blessed nature. The verse also showcases Repetition of the word "land" (Hebrew: 'erets') which serves to underscore the centrality and significance of this divine inheritance as the locus of God's covenant promises and Israel's identity. Furthermore, the entire prayer, of which this verse is a part, functions as a Lament intertwined with a profound Confession of Faith, where Jeremiah acknowledges God's righteous judgment while simultaneously affirming His unchanging character and past faithfulness, even in the face of national catastrophe.
THEOLOGICAL AND THEMATIC CONNECTIONS
Jeremiah 32:22 powerfully encapsulates the theological truth of God's unwavering covenant faithfulness, even in the face of profound human disobedience and impending judgment. It reminds us that God's promises are not contingent on human perfection but are rooted in His immutable character and solemn oaths. The giving of the land, described as "flowing with milk and honey," points to God's desire for His people to experience abundant life and blessing, a theme that resonates throughout Scripture. This verse serves as a crucial anchor for hope, demonstrating that even when all seems lost, God remembers His covenant and will ultimately bring about restoration, just as He faithfully brought Israel into the Promised Land centuries prior.
REFLECTION AND APPLICATION
Jeremiah's prayer, including this verse, offers a profound model for faith in times of profound crisis. When our world seems to be crumbling around us, and circumstances appear utterly hopeless, we are called to remember God's past faithfulness. Just as God kept His ancient promise to bring Israel into a land of abundance, He remains faithful to His promises to us today. This verse encourages us to ground our hope not in our current circumstances or even our own faithfulness, but in God's unchanging character and His impeccable track record of keeping His word. It reminds us that even when we face the consequences of our actions, God's ultimate plan is one of redemption and restoration. We are invited to look beyond immediate despair to the larger narrative of God's sovereign hand, trusting that His mercies are new every morning and His faithfulness is great, even when we cannot discern the way forward.
Questions for Reflection
FAQ
What does "a land flowing with milk and honey" truly mean?
Answer: The phrase "a land flowing with milk and honey" (Hebrew: 'eretz zavat chalav u'devash') is a powerful biblical idiom used to describe a land of extraordinary fertility, abundance, and prosperity. It is not meant to be taken literally as rivers of milk and honey. "Milk" refers to the richness of livestock (cattle, goats, sheep) and their products, indicating lush pastures and thriving herds. "Honey" (Hebrew: dᵉbash) could refer to wild honey from bees or, more commonly in the ancient Near East, a sweet syrup made from dates or grapes, signifying the bounty of fruit trees and agricultural produce. Together, they paint a picture of a land so naturally productive and blessed that it provides sustenance in lavish quantities, symbolizing divine provision and blessing for its inhabitants. This imagery is first introduced in Exodus 3:8 when God describes the land He is bringing Israel to.
Why is Jeremiah recalling this promise in a time of judgment?
Answer: Jeremiah recalls God's promise of the land during the Babylonian siege of Jerusalem (Jeremiah 32) for several crucial reasons. Firstly, it serves as a powerful affirmation of God's unwavering faithfulness, even when His people are experiencing the severe consequences of their disobedience. By reminding God (and himself) of God's past fulfillment of His solemn oath, Jeremiah anchors his hope in God's unchanging character, not in Israel's current dire circumstances. Secondly, it provides a stark contrast between God's original intention for Israel—a blessed, abundant life in the land—and their present reality of impending exile, thereby highlighting the severity of their sin and the justice of God's judgment. Thirdly, and most importantly, this remembrance lays the theological groundwork for God's subsequent promises of future restoration (Jeremiah 32:36-44). Jeremiah's seemingly illogical act of buying a field (Jeremiah 32:6-15) and his subsequent prayer (Jeremiah 32:17-25) are prophetic acts of faith, demonstrating that despite the immediate judgment, God's covenant promises, including the return to and re-possession of the land, will ultimately be fulfilled.
CHRIST-CENTERED FULFILLMENT
Jeremiah 32:22, with its profound emphasis on God's unwavering covenant faithfulness and the promise of a land flowing with milk and honey, finds its ultimate and spiritual fulfillment in the person and work of Jesus Christ. While the Old Testament promise was intrinsically tied to a physical land and temporal blessings, Christ inaugurates a new covenant (as powerfully prophesied in Jeremiah 31:31-34) that transcends geographical boundaries and offers eternal spiritual abundance. Jesus is the true "land flowing with milk and honey," the inexhaustible source of all spiritual nourishment and blessing. He is the very fulfillment of God's oath to Abraham, for through Him, all the nations of the earth are blessed (as seen in Galatians 3:16). The abundance of the Promised Land foreshadows the immeasurable spiritual riches found in Christ—He is the "living water" (as described in John 4:10) and the "bread of life" (as declared in John 6:35). Believers, through faith in Christ, inherit not merely a physical territory but a spiritual kingdom and eternal life, experiencing a spiritual "flow" of grace, peace, and joy that far surpasses any earthly abundance. Our ultimate "Promised Land" is the new heavens and new earth, where God dwells eternally with His people (revealed in Revelation 21:1-4), a glorious reality made possible only through the finished, redemptive work of Christ.