TRV
Translation
King James Version
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:
KJV (with Strong's)
Complete Jewish Bible
They entered and took possession of it; but they did not pay attention to your voice, did not live according to your Torah, and did nothing of all you ordered them to do. Therefore you made this complete disaster befall them -
Berean Standard Bible
They came in and possessed it, but they did not obey Your voice or walk in Your law. They failed to perform all that You commanded them to do, and so You have brought upon them all this disaster.
American Standard Version
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.
World English Bible Messianic
and they came in, and possessed it, but they didn’t obey your voice, neither walked in your law; they have done nothing of all that you commanded them to do: therefore you have caused all this evil to come upon them.
Geneva Bible (1599)
And they came in, and possessed it, but they obeyed not thy voyce, neither walked in thy Law: all that thou commaundedst them to doe, they haue not done: therefore thou hast caused this whole plague to come vpon them.
Young's Literal Translation
And they come in, and possess it, and they have not hearkened to Thy voice, and in Thy law have not walked, all that which Thou didst lay a charge on them to do they have not done, and Thou dost proclaim to them all this evil.
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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 32:23 serves as a poignant lament within the prophet's prayer, articulating the tragic history of Israel's covenant infidelity and its dire consequences. It powerfully recounts how, despite God's faithful act of bringing His people into and granting them possession of the Promised Land, they persistently and comprehensively refused to obey His voice or walk in His law, failing to perform any of His commands. This profound and sustained disobedience is then explicitly identified as the direct cause for the severe calamity and judgment that God, as a righteous and just covenant Lord, has brought upon them.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Jeremiah 32:23 employs several potent literary devices to convey its powerful message. Cause and Effect is central to the verse, explicitly linking Israel's comprehensive disobedience ("obeyed not thy voice, neither walked in thy law; they have done nothing") to the resulting divine judgment ("therefore thou hast caused all this evil to come upon them"). This highlights the theological principle of divine retribution and the inevitable consequences of covenant breaking. There is also a strong Contrast presented: God's faithful act of bringing them into and giving them possession of the land is starkly contrasted with Israel's unfaithful response of persistent and pervasive disobedience. The Repetition of negative actions and their comprehensive nature ("obeyed not," "neither walked," "done nothing of all") emphasizes the totality and depth of their rebellion. Furthermore, the use of Covenant Language ("thy voice," "thy law," "commandedst") grounds the entire statement in the established covenant relationship between God and Israel, underscoring the profound violation of sacred trust and the solemn obligations that were disregarded.
THEOLOGICAL AND THEMATIC CONNECTIONS
Jeremiah 32:23 stands as a stark reminder of the conditional nature of God's covenant blessings under the Old Covenant and the unwavering principle of divine justice. It underscores that while God is faithful to His promises, human responsibility for obedience remains paramount. Israel's failure to "obey God's voice" and "walk in His law" was not a minor oversight but a fundamental rejection of the very relationship God sought to establish with them. This verse teaches that God's judgment is not capricious or arbitrary but a righteous and necessary response to sustained rebellion and covenant infidelity, demonstrating His holiness and commitment to upholding justice. It also highlights a recurring pattern in biblical history: God's gracious provision and patient forbearance are often met with human ingratitude and disobedience, leading to inevitable and just consequences.
REFLECTION AND APPLICATION
Jeremiah 32:23 offers timeless and profound lessons for believers today. Just as ancient Israel was called to obey God's voice and walk in His law, so too are New Covenant believers called to live in active, Spirit-empowered obedience to Christ. This verse prompts us to engage in honest self-examination: are we truly listening to God's voice as revealed in His inspired Word, or are we selectively hearing only what aligns with our desires? Do we actively "walk" in His commands, allowing His truth to profoundly shape our daily decisions, priorities, and character, or do we neglect His precepts, assuming grace covers all apathy? The "evil" that came upon Israel serves as a sober reminder that while we live under the glorious umbrella of grace, there are still spiritual consequences for persistent disobedience, apathy, and a casual disregard for God's revealed will. Our choices have profound ramifications, and a life of genuine faith is characterized by a deep desire to honor God through obedience, not primarily out of fear of punishment, but out of profound love, gratitude, and reverence for His saving grace. This verse calls us to a deeper, more intentional commitment to Christ-like living, recognizing that true spiritual flourishing and intimacy with God come from aligning our lives wholeheartedly with His perfect and good will.
Questions for Reflection
FAQ
What does "evil" (H7451, raʻ) specifically mean in Jeremiah 32:23, and does it imply God is the author of moral evil?
Answer: In Jeremiah 32:23, the Hebrew word for "evil" (רָע, raʻ) primarily refers to calamity, disaster, or punishment, rather than moral wickedness. When the text states, "therefore thou hast caused all this evil to come upon them," it means God, as a righteous and holy judge, is bringing about the just consequences or judgment for Israel's sustained disobedience and covenant breaking. It does not imply that God is the perpetrator of moral evil or that He is morally corrupt. Instead, it signifies His sovereign act of executing justice in response to human sin, fulfilling the curses outlined in the covenant for disobedience, as seen in passages like Deuteronomy 28:15. This crucial distinction is vital for understanding God's character and His actions in judgment throughout the entirety of Scripture.
How does this verse, which speaks of God bringing "evil" upon His people, reconcile with God's loving and gracious nature?
Answer: This verse highlights a profound tension between God's boundless love and His perfect justice. While God is indeed infinitely loving, merciful, and gracious, He is also perfectly righteous, holy, and just. His covenant with Israel included clear stipulations, blessings for obedience, and severe consequences for disobedience. The "evil" (calamity and judgment) brought upon them was not an act of arbitrary malice or a lack of love, but a just and necessary discipline for their persistent rebellion against His commands and their repeated rejection of His grace. It was a severe, yet ultimately redemptive, act intended to call His people back to Himself and to uphold His own holy character. This divine discipline, though painful and devastating in its immediate impact, underscores God's unwavering commitment to His own holiness and His fervent desire for His people to live in a right and obedient relationship with Him, even if it requires severe measures to address their deep-seated sin. This concept of disciplinary judgment is consistently seen throughout the biblical narrative, for example, in the New Testament, where the author of Hebrews 12:5-11 explains that the Lord disciplines those He loves.
CHRIST-CENTERED FULFILLMENT
Jeremiah 32:23, with its stark portrayal of Israel's profound failure to obey God's voice and walk in His law, finds its ultimate fulfillment and resolution in the person and work of Jesus Christ. Where Israel, the corporate Son of God, repeatedly failed to uphold the covenant and consequently incurred divine judgment, Jesus, the perfect and obedient Son of God, lived a life of absolute and unwavering obedience to the Father's voice and law. He perfectly "walked in His law" and declared that He came not to abolish the Law but to fulfill it Matthew 5:17. Unlike Israel, who "done nothing of all that thou commandedst them to do," Jesus consistently affirmed, "I always do what pleases him" John 8:29. The "evil" or calamity that justly came upon Israel for their sin was ultimately borne by Christ on the cross. He became the curse for us, taking upon Himself the righteous judgment that humanity deserved for its universal disobedience, thereby redeeming us from the curse of the law Galatians 3:13. Through His perfect obedience and atoning sacrifice, Jesus inaugurated a New Covenant, not based on human performance of an external law, but on God's grace, radical forgiveness, and the internal transformation of the heart by the Holy Spirit Hebrews 8:10-12. Thus, in Christ, believers are freed from the condemnation of the law and are empowered to truly obey God's voice, walking in newness of life through His indwelling Spirit Romans 8:3-4.