Jeremiah 46:1

Jer 46:1 The word of the LORD which came to Jeremiah the prophet against the Gentiles;

Ver. 1. The word of the Lord which came to Jeremiah against the Gentiles.] God had at first set him over the nations and over the kingdoms - as a plenipotentiary - "to root out and to pull down, and to destroy and to throw down, to build and to plant." {Jer 1:10} This power of his the prophet had put forth and exercised against his own nation of the Jews, whom he had doomed to destruction, and lived to see execution done accordtngly. Now he takes their enemies, the neighbour nations, to do, telling them individually what they shall trust to. And this indeed the prophet had done before in part, and in fewer words, under the type of a cup of wine to be divided among and drunk up by the nations, {Jer 25:15-33} but here to the end of Jer 51:1-64. more plainly and plentifully. Isaiah had done the same in effect (Isa 13:1-22; Isa 14:1-32; Isa 15:1-9; Isa 16:1-14; Isa 17:1-14; Isa 18:1-7; Isa 19:1-25; Isa 20:1-6; Isa 21:1-17; Isa 22:1-25; Isa 23:1-18; Isa 24:1-23), Ezekiel also, from Eze 25:1-17; Eze 26:1-21; Eze 27:1-36; Eze 28:1-26; Eze 29:1-21; Eze 30:1-26; Eze 31:1-18; Eze 32:1-32; Eze 33:1-33, that by the mouth of three such witnesses every word might stand, and this burden of the nations might be confirmed. Jeremiah beginneth fitly with the Egyptians, who besides the old enmity, had lately slain good King Josiah, with whom died all the prosperity of the Jewish people, who were thenceforth known, as the Thebans also were after the death of their Epaminondas, only by their overthrows and calamities.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Jer 46:1. The word of the Lord which came to Jeremiah against the Gentiles — This is a general title to the collection of prophecies contained in this and the five following chapters, and refers to the denunciation of God’s judgments upon the countries round about Judea, namely, those of whom all enumeration is made Jer 25:19-25. To some of these prophecies the date is annexed; in others it is left uncertain. It is evident they were not all delivered at the same time, and they seem to be here out of their proper place. In the Vatican and Alexandrian copies of the Septuagint, they follow immediately after Jer 25:13, where express mention is made of the book which Jeremiah had prophesied against all the nations; which book is contained in this and the following chapters. It seems those who collected Jeremiah’s writings judged proper, without confining themselves to the order of time, to join together all those prophecies which respected the Gentile nations, and were not immediately connected with the affairs of the Jews.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

THE CAPTION — GENERAL AND PARTICULAR, Jer_46:1-2.

1. Against the Gentiles — This is a general caption, embracing the following four chapters.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

This chapter, the first of a series, consists of two prophecies united, though it is probable enough that the latter was intended to supplement the former, for vers. 2-12 are clearly incomplete (from the point of view of this group of prophecies) without a distinct and unmistakable prediction of the conquest of Egypt. The earlier prophecy is, in fact, not itself a prediction, but a triumphal ode, analogous to such as we find in the Becks of Isaiah and Ezekiel. It falls into three stanzas:

(1) vers. 3-6;

(2) vers. 7-9;

(3) vers. 10-12.

In the first two the great event is described with poetical imagery; in the third, its cause is declared, and the irremediable completeness of its effects. The point of time assumed is immediately before the battle of Carchemish. The Egyptian army has taken up its position by the Euphrates, and Jeremiah, from his prophetic watch tower, recognizes the importance of the step. He knows that a collision of the two great powers is inevitable, and that the fortunes of his world will be decided by the result. It is, in short, a "day of Jehovah" which he sees before him. As a prophet, he cannot doubt what the issue will be. He falls into a lyrically descriptive mood, and portrays the picture which unrolls itself before his imagination.

Against the Gentiles; rather, concerning the nations (as distinguished from Israel). This heading relates to all the seven prophecies in Jer 46:1-49:33.

Vers. 1-26. The judgment of Egypt.

This is twofold, first in the defeat at Carchemish (vers. 1-12), and then in a complete overthrow of the kingdom (vers. 13-26), which Jeremiah seems to have anticipated immediately after, just as the early Christians connected the destruction of Jerusalem with the expected end of the world. Though this anticipation was not chronologically correct, the essence of the prophecy was ultimately fulfilled. The kingdom of the Pharaohs has passed away.

I EGYPT WAS A HEATHEN COUNTRY. The two prophecies about Egypt occur first in a series of predictions concerning the Gentile nations. God is the God of the Gentile as well as the Jew, of the heathen as well as the Christian, of the godless as well as the godly. In him all men live and move and have their being; from him they receive every blessing of life; to him they will have to give account of their deeds. Therefore God notes the conduct of heathen nations, and chastises them when needful; so he does with individual men who renounce his authority over them or are brought up in ignorance of it. The heathen will be judged by their heathenish light, and not by the high standards of Christian principles; but there is enough in that light to allow of a genuine judgment and a just sentence. (Rom_2:14, Rom_2:15) The "Book of the Dead" contains a high and noble system of morality. With this in his possession, the Egyptian was without excuse in his vice and cruelty.

II EGYPT WAS AN ANCIENT NATION. Her history dates back long before the time of Abraham. But she found no immunity in age. If judgment is long delayed, it will come in God"s appointed time. The mere continuance of peaceful circumstances hitherto is not the slightest ground for crediting them with a special charm to ward off the sentence of Divine justice. The hoary sinner will not be spared out of regard to his years. Age is not venerable in itself. It is only odious when it is the ripening and rotting of a long life of sin.

III EGYPT WAS A LAND OF WEALTH AND SPLENDOUR, (For this point, see homily on ver. 20)

IV EGYPT WAS A HOME OF SCIENCE AND PHILOSOPHY. There philosophy arose, and the knowledge of nature was first systematically pursued. There strange mystic religions had their birth. If knowledge could save a people, Egypt of all lands should be safe. But though knowledge is power, there are foes against which it is impotent, The science of the encyclopaedists was no protection against the horrors of the French Revolution. Modern science cannot find an antidote to sin, nor can modern inventiveness devise any armour that shall resist the piercing darts of Divine justice. Our religious simulation will not redeem our souls.

V EGYPT WAS THE ALLY OF ISRAEL. The alliance of the Church is no safeguard when the Church herself is erring. Companionship in sin with men who have been accounted Christians will do nothing to lighten the weight of guilt. They will have to suffer for their share in the wickedness, and if their previous reputation cannot shield them, it can have no protection to extend to others.

VI EGYPT MADE A BRAVE RESISTANCE. Jeremiah describes the battle array in stirring words. The army was imposing. Yet was defeated. It is vain to resist the decree of Divine judgment. He who fights against this is striking at Heaven. The blow can only recoil on his own head.

VII EGYPT WAS TO BE INHABITED AGAIN. God mingles mercy with judgment. He has pity on the heathen. He seeks the ultimate recovery of those whom he first punishes. In later years Egypt became the home and centre of the most brilliant Christian life and thought.

HOMILIES BY A.F. MUIR Ver. 1. The judgment of the nations.

I UTTERED BY THE PROPHET OF THE THEOCRACY.

1. Because they are related to the theocracy. Even in antagonism; but sometimes in conscious or undesigned cooperation. The future of the kingdom of God is not, therefore, to evolve itself independently of these, but in close connection with them. It is this, and this alone, which gives them their importance. They are associated with the destinies of God"s people. What mysterious necessity is it that ever blends God"s kingdom with the main stream of history? It is the dominant influence even when it seems to be temporarily overthrown.

2. The kingdom of God is to be fulfilled in the whole earth. Not only in Israel is it to come, but in the "uttermost parts of the earth." The kingdoms of this world are to "become the kingdoms of our Lord, and of his Christ". (Rev_11:15) For this reason their history, too, is sacred, and is to be read in the light of revelation if it is to be understood. The true history of every nation and individual is determined by relation to the truth of God.

3. For the instruction and comfort of God"s people. It is manifest that Divine providence can be explained worthily only upon such a scale. And the subjects of the Divine kingdom have to be taught the real character and destiny of the powers into relation with which they are brought. God is seen as ruling, not only in a little corner, but in the whole earth.

II UTTERED TOGETHER AT ONE TIME. There is a question as to which order ought to be observed in mentioning them.

1. But the selection is made upon an evident principle, viz. that of (nearly) contemporaneous relation to Israel. And whatever their relations amongst themselves or toward Israel at any given time, in general they are opposed to the kingdom of God, and represent the influences with which it has to do in its progress amongst men. They are "the world powers" as opposed to the "powers of the world to come.

2. It is part of the scheme of Divine revelation to arraign from time to time the spirit of this world in its varying forms and phases. The world"s life and history thus cease to be complex and involved, and are seen to resolve themselves into the principles of good and evil, darkness and light. The turmoil and movement are really those of a great duel that of the kingdom of God against the kingdom of this world.

III UTTERED FINALLY AND ABSOLUTELY. It is destruction that is predicted, and as real historic powers we do not hear of them again. There is something very grand and solemn in this arraying and dismissal of the nations. Their political influence, military power, or commercial supremacy avails not against this imperative Word of the Most High. What is it but an anticipation of the judgment of the earth by the Son of man? (Mat_25:31) Has not our Saviour already ground for his claim, "I have overcome the world"? The gospel of the kingdom of God is, therefore, no little thing done in a comer, but the economy of a world, and the law of life and death throughout all ages. M.

HOMILIES BY S. CONWAY Vers. 1-28. "Judgment" going on "from the house of God.

The former chapters have shown judgment beginning at the house of God. This and the following chapters show that judgment going on.

I JUDGMENT BEGINS AT THE HOUSE OF GOD. This whole life here is more or less a time of trial. God never suffers his Church to be long at ease. But there are especial times of trial, as in persecutions, bereavements, uprisings of the power of sin. And sometimes, as in the former chapters is told, God sends his actual judgments and chastisements upon his people. Now, concerning this, note:

1. It is just that judgment should begin at, etc. For God has a right to the reverence and obedience of his own people. If a father be not obeyed in his own house, where else should he be? More of light, privilege, and grace are given to his Church, and more of ill follows from their sin; and hence no wonder that judgment begins, etc.

2. And it is fit and suitable. Who cares for the household as the father? I hear a child in the streets use profane or foul language, and I am shocked that any child should use language like that. But if it were my child, with what horror and indignation should I be filled! All the father"s affection clusters round and centres in his home, and hence he will spare no pains nor refuse any methods even judgments when they are needed, as once and again they are whereby the highest well being of his children may be secured.

3. And it is merciful likewise. It was not judgment, but mercy also, that "drove out the man" from Paradise. Some discipline sterner than Paradise afforded was needed now for the subdual of that evil nature which had become dominant in man. And that nature must be subdued and the better nature formed in us, or the high and holy purpose of God cannot be fulfilled in us.

II BUT IT DOES NOT STOP THERE. To show this is the purport of this and the following chapters.

1. And how true this is generally! There is the sorrow of the world as well as that of the believer; and who would not rather have that of the believer than that of the world?

2. And how much greater is the sorrow of the world! "If they do these things in the green tree, what," etc.? said our Saviour. "If the righteous scarcely "be multiplied be saved, where," etc.? said St. Peter. And that "their sorrows shall" is inevitable. For they have no inward spring of consolation beneath them. There is so much more to be done in order to rescue them from their ways. The processes of agriculture are sometimes severe; but what are they compared to the stern work needed for bringing the land into cultivation. The police of a well ordered town cause some burden to the inhabitants; but what is that to martial law? They touch the all of the world, only the lesser good of the believer. And they stay so much longer time. There was no such restoration for the Gentile people told of here as there was and especially will be for the Jewish race. The Church of Christ has often been judged, but she has ever been restored, and will be yet more. But during her history, Rome, Venice, and political states within Christendom have risen, decayed, and disappeared.

3. How admonitory all this is!

(1) To the child of the house of God. It bids him be thankful because he knows the motive, the measure, and the sure end of what he has to bear. Submission that he may at once escape the heavy hand of God and shelter in his heart.

(2) To those not in the house of God. It says, "Come in, that judgment may be turned into chastisement, wrath into fatherly correction, and that the gates of death when they close upon you may shut out the further approach of sorrow, and not, as if there be no repentance they will, shut you in with it and with innumerable other sorrows more than the first. "Verily I say unto you," saith our Lord, "ye shall not come out thence until ye have paid the uttermost farthing. C.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

CRITICAL AND EXEGETICAL NOTES.—1. Chronology of the Chapter.—First Part: Jer_46:1-12, in the fourth year of Jehoiakim; written at Jerusalem, immediately before the battle of Charchemish. This section forms a natural addendum to chap. 25. Vide notes there on Chronology, National Affairs, and Contemporaneous History; also on chaps. 7 and 10. Second Part: Jer_46:18-28, is a prophecy uttered in Egypt after the migration of the remnant thither, carrying Jeremiah with them, and should be connected with chap. Jer_43:8-13. It must have preceded chap. 44, which is the final message of abandonment; for here in Jer_46:27-28, a message of comfort is sent, in which the old (and as yet disannulled) covenant-relationship is still recognised and asserted. Vide notes on chaps. 43 and 44. See Historic Facts below.

2. Geographical References.—Jer_46:2. “By the river Euphrates in Charchemish.” “Charchenish” is usually identified with Cercusium, at the juncture of the Chebar with the Euphrates; but Professor Rawlinson disputes this localisation, and would place it considerably higher up the river.

Jer_46:8. “As a food, and his waters are moved like the rivers.” Year, “flood,” is the Nile; and “his waters” are the branches of the Nile in Lower Egypt.

Jer_46:9. “Ethiopians, Libyans, and Lydians: Heb. Cush, Phut, and Ludim. “Cush,” the Nubian negro; “Phut,” the Libyans of Mauritania; and “Ludim,” the Hamite Lydians of North Africa.

Jer_46:14. “Migdol, Noph, Tahpanhes.” Vide notes on chaps. Jer_2:14-16, and Jer_44:1.

Jer_46:18. “Tabor” lifts itself from the plain of Esdraelon 1350 feet; its height above the sea-level being 1805 feet. “Carmel” forms a bold promontory jutting out into the Mediterranean.

Jer_46:25. “Multitude of No;” rather Amon of No; called in Nah_3:8 (margin) No-Amon. The sacred city of Thebes, capital of Upper Egypt. Comp. Eze_30:14-16. Jupiter-Ammon had his famous temple there. Ammon was the supreme deity of the triad of Thebes.

3. Personal Allusion.—Jer_46:2. “Pharaoh-Necho king of Egypt,” son and successor of Psammeticus, and the sixth king of the twenty-sixth dynasty. It was he who, when going against Charchemish, four years earlier, encountered king Josiah at Megiddo, and slew him, but whose defeat by Nebuchadnezzar is here pronounced. In this battle he lost all the territory which had been subject to the Pharaohs west of the Euphrates, and between it and the Nile. He is famed as having equipped a fleet of discovery from the Red Sea along the coast of Africa, which doubled the Cape of Good Hope and returned to Egypt by the Mediterranean.

4. Natural History.—Jer_46:8. “Riseth like a flood.” The Nile’s annual overflow at the approach of the summer solstice.

Jer_46:11. “Gilead, and take balm.” Vide chap. Jer_8:22.

Jer_46:20. “A very fair heifer.” Her god was the bull Apis, and she is here called, as his spouse, the fair heifer.

Jer_46:22. “Voice shall go like a serpent,” hissing as a snake disturbed in its haunts by the woodcutter.

Jer_46:23. “Grasshoppers.” Rendered “locust” (Exo_10:4; Exo_10:15; Jdg_6:5). The gryllus gregarius.

5. Manners and Customs.—Jer_46:3. “Order the buckler and shield.” “Buckler,” a small round target carried on the left arm by the light infantry; “shield,” carried by the heavy-armed troops and covering the whole body.

Jer_46:4. “Harness the horses,” the cavalry and charioteers. “Brigandines,” cuirasses or coats of mail.

6. Literary Criticisms.—Jer_46:5. “Fear was round about.” The prophet’s old cry, Magor-Missabib (see on chap. Jer_6:25).

Jer_46:9. “Come up, ye horses;” or, “Mount ye the horses.”

Jer_46:11. “Many medicines,” &c. Comp. chap. Jer_30:13, “Healing-plaster hast thou none.”

Jer_46:15. “Why are thy valiant men swept away?” Lit. “why is (singular) thy valiants.” Evidently a corruption of the text. The LXX. read διατί ἔφυγεν από σου ὁ Ἄπις; ὁ μὀσχος ὁ εκλεκτος σου οὐκ ἔμεινεν: thus recognising in “the valiant,” or strong, Apis the bull. It is a Scripture figure, “strong bulls” (Psa_22:12); and this Apis, the bull-shaped Egyptian idol, to whom might was attributed by its worshippers, would be unable to stand before Jehovah. This original reference to Apis as the strong one became corrupted by transcribers (who did not understand its reference) into a plural noun, as if alluding to horses or heroes. Cambyses, in his invasion of Egypt, destroyed the sacred bull.

Jer_46:17. “They did cry there, Pharaoh king of Egypt is but a noise.” The LXX. translate, “Call ye the name of Pharaoh-Necho king of Egypt, Sam Esbir.” The Syriac renders the words, “Disturber and passer of times;” and the Vulgate, “Time hath brought tumult.” All three regard the last two words as a prophetic name for Necho. But שָׁאוֹן is in the abstract destruction; but in chap. Jer_25:31, it is rendered “a noise;” tumult, therefore, confusion, as associated with destruction. So Pharaoh is to be surnamed “a noise” or tumult.

HISTORIC FACTS REFERRED TO IN CHAPTER 46

I. The Egyptian power broken by Nebuchadnezzar (Jer_46:1-12).

1. Preliminary incidents. About four years before this decisive campaign, Pharaoh-Necho had marched towards Charchemish. Josiah, king of Judah, has hastened to Megiddo to intercept Pharaoh, and was there slain in battle. Necho thereupon made Judea tributary, carried away to Egypt Josiah’s son Jehoahaz (Shallum), and set up his brother Jehoiakim. This defeat of Judah laid Phœnicia and Syria easily open to subjugation by Necho, who soon “established his own dominion over the whole country between Egypt and the Euphrates” (Rawlinson). Meanwhile, two years after Josiah’s fall (see note, Contemporaneous History, to chap. 7), and two years before this campaign at Charchemish, the Assyrian power at Nineveh had been defeated by the Babylonians and Medes. Nebuchadnezzar thereupon became the leader of this new Babylonian power, and came at length to confront the proud Egyptian forces at Charchemish.

2. The decisive battle. Taking this prophetic poem literally, we have here described the struggle at Charchemish. First, the flower of Egypt’s army advances (Jer_46:3), magnificently equipped (Jer_46:3-4). They are repulsed by Nebuchadnezzar’s forces (Jer_46:5); and with graphic and stirring language Jeremiah depicts the sudden terror and amazement of the Egyptian hosts, long used to victory, at finding the battle turning against them; then falling back and betaking themselves to hasty flight (Jer_46:5-6). But from this first repulse they rally; and the whole land of Egypt (Jer_46:8), together with its dependent nations and allies (Jer_46:9), seems to rise up like a flood and rolls into the furious conflict. They march forth now in assurance and pride; but this day of their fury and pomp is the appointed day of Jehovah’s vengeance (Jer_46:10). Egypt is smitten with an incurable wound (Jer_46:11), and the cry of the smitten armies resounds through the lands (Jer_46:11).

II. Egypt invaded and vanquished by Babylon (Jer_46:13-26).

1. Intervening events. The new Babylonish empire (Chaldea) was now supreme. Judah’s tributary dependence was now transferred to Nebuchadnezzar (see note, Contemporaneous History, to chap. 1); this was in the fourth year of Jehoiakim (see note, National Affairs, to chap. 25) Until the eleventh year of Zedekiah this vassalage continued (chap. Jer_29:2), when, in consequence of Zedekiah’s falsity and the nation’s treachery, Nebuchadnezzar destroyed Jerusalem, carrying the people captive to Babylon. The remnant of the poor who were left on the land afterwards migrated into Egypt (chap. 43), where they lapsed into grossest idolatry (chap. 44) In vain had the prophet Jeremiah there pleaded with his apostate people; therefore Jehovah withdrew His name from them (chap. Jer_44:26), and threatened their extermination when Egypt should be overthrown (chap. Jer_43:9-13), of which the death of Pharaoh-Hophra should be the ominous sign (chap. Jer_44:29-30).

2. The fatal invasion of Egypt. Nebuchadnezzar had been held back by his siege of Tyre, which, though all the nations had been forced into subjection by his irresistible armies, long withstood his attack. At length (585 B.C.), after thirteen years’ siege, Tyre fell; Nebuchadnezzar marched his army against Egypt. The Egyptian power was now in its boastful zenith; its cities were like a “forest” (Jer_46:23), numbering a thousand and twenty. Yet the Egyptian army was devoid of patriotism, for they were subjected races (see Jer_46:9) and mercenaries, thirty thousand of whom Hophra hired from Asia Minor—Carians and Ionians (see Herodotus). In this crisis these hirelings, instead of defending the country, resolve to desert the Egyptian cause and return each to his native land (Jer_46:16). Egypt thus sinks into impotent rage, like a serpent hissing in a thicket (Jer_46:19-23); terrified by the force of the Babylonish assault into abject submission (Jer_46:24-26). For forty years Egypt bore the yoke of Babylon, when, in the time of Cyrus, she recovered her freedom, but not her glory; for she has been in servile subjection to foreign powers until this day (see Eze_29:11-15).

III. Egypt preserved from total extinction by the Chaldeans (Jer_46:26). Forty years after the conquest of Egypt by Nebuchadnezzar, in which she was despoiled of all her glory and treasures (Eze_29:19), Cyrus won for Egypt her emancipation. And through these long centuries, though Babylon has ceased to exist, though mighty dynasties have become extinct, Egypt has continued as a monument of God’s faithful word. Instead, however, of regaining her old force for aggression and aggrandisement, her power is permanently broken (Eze_29:11-15). But from that time she has been “inhabited;” and to this day, in her humiliation, she testifies to the might and justice of God—a warning to those who harm His people, and an encouragement to those He promises to befriend.

HOMILIES AND OUTLINES ON CHAPTER 46

Jer_46:1. Theme: GOD’S JUDGMENTS UPON THE NATIONS.

I. Jehovah’s sway is wide as the universe. Not limited to Israel and Judah. His omniscience surveys the nations. His omnipotence sways the nations. He marks their history; He works their destinies.

II. Jehovah’s wrath is against all ungodliness. Angry with His own apostate people. Equally angry against iniquitous Egypt. The fate of Josiah shall be avenged (see above, Historic Facts). All nations who defy God’s rule shall feel His rod. If He smite His own people, let not His foes think to escape!

III. Jehovah’s justice pursues into all lands. Let not Israel impiously think to defy God by fleeing into Egypt; nor to secure immunity by alliance with the mighty.

Let not Israel despondently imagine that the wicked will retain their proud ascendancy over God’s people whom they have subdued.

“AGAINST THE GENTILES.” See Homilies on chap. 25, “The Manifold Judgments of God” (p. 469); “The Wine-cup of Wrath” (p. 474).

Jer_46:3-4. Theme: BRILLIANT HOPES BAFFLED. “Order ye the buckler and shield,” &c.

The satire of prophecy is very severe. Thus the prophet summons the proud Egyptians to the war against Nebuchadnezzar’s hosts. This rallying call is full of bitter irony. Grand preparations only to issue in ignominious defeat.

I. A mighty army well equipped for war. It would almost seem that victory was theirs before they engaged in war.

1. Absorbing attention to our own resources of strength shuts out all heed of God and His designs. We trust in armaments and forces, rest in outward defences; and thus ignore God, and alienate Him.

2. All our resources of strength are but a deception and a snare when God is against us. They delude us; and allure on boastfully in the course of defeat and destruction.

3. External splendour, being greatly impressive and imposing, is often imagined to ensure prosperity. Men believe in display; and

4. Grow confident in the parade of power and skill. But Goliath may fall before a stone and sling. The loftiness of men may be brought low.

II. A baffled army utterly vanquished in war. It was a sight for wonder. “Wherefore have I seen,” &c. (Jer_46:5). “Wherefore” is a particle expressive of surprise: “How?” “Why?”

1. Wondrous surprises do occur in human experience, which reverse all our boastings. Often in secular courses men find events occur which shake them from their confidences. Death-scenes have shown the “boastful lips put to silence,” &c.

2. Proud and resplendent forces are startlingly overthrown; vanquished contrary to all reckonings; as if a superhuman Hand had to do with the issues of our struggles and efforts. God reverses the plans of the proud, and defeats the hopes of the vainglorious.

3. Strongest forces will find themselves “beaten down” when they oppose the will of Omnipotence. The Divine power strikes down the mighty, and thereby—

(a.) Human arrogance is chastised.

(b.) Divine righteousness is satisfied (Jer_46:10).

Jer_46:5. Theme: THE DISMAY OF DEFEAT.

I. Solid guarantees of success. “Mighty” (Jer_46:5); “Swift” (Jer_46:6).

1. Hopes are built on seeming securities.

2. With boastful confidence men attempt their aims.

3. None, however opposed to God’s purposes, allows himself to expect defeat; but makes his endeavours amid promises of success.

II. Guarantees of success overthrown.

1. Forces, whose resistance are unreckoned, may thwart our hopes.

2. Human resources of strength are impotent when God is opposed to our success.

3. Pride and prowess will fall in the day of God’s resistance.

4. Souls, deluded by vain boasting, will meet an appalling defeat.

III. Success overthrown followed by dismay.

1. What amazement will overwhelm the wicked in their doom!

2. How helpless will the sinner be in the moment of his overthrow.

3. How certain is the failure of all earthly schemes, and especially of all plans of salvation, which God disapproves.

4. Oh, the terror of an eternal defeat!

Jer_46:11. Theme: HEALING FOR STRICKEN ONES. For Egypt? Yes; equally as for Israel (chap. Jer_8:22).

It is always right to recognise amongst you, as a congregation, the suffering. Not in physical affliction merely, but spiritual sufferers; sinners, backsliders, Christians who have lost health.

The need of Christ’s ministry of healing, and of the Christian ministry of consolation, is still evident; and can never cease while men suffer from the wounds of sin.

I. Healing urgently needed. What has wounded Egypt? Sin and strife. What has wounded souls? The same.

1. Persevering search for remedies. “Use many medicines.”

2. Fruitless application of remedies. “In vain use many,” &c. The world offers “many medicines.” If conscience is distressed, try pleasure, business, ceremonialism. If the heart is wounded, try exciting literature, diverting travels, cheerful society, &c.

But like the sufferer (Mar_5:26) who spent her money on many physicians, yet could be healed of none.

II. Healing offered the stricken.

1. Seek the healing at the right place. “Go up to Gilead.” Sinners, go to Calvary.

2. Secure the right remedy. “Take balm.” The blood of Christ for cleansing the conscience; the love of Christ for calming the heart; the grace of Christ for clothing the soul.

See homilies on chap. Jer_30:12-15 : “Faithless Healers and Vain Remedies;” and “Healing Medicines.”

Jer_46:15. Theme: VALOUR DEFEATED. “Why are thy valiant men swept away? They stood not, because the Lord did drive them.”

(i.) There is AN UNSEEN POWER GREATER than that visible.

(ii.) When the unseen Power is against “the valiants,” VALOUR IS OF NO AVAIL.

(iii.) It is GOD WHODECIDES VICTORIES, and weakest armies may, therefore, take the field against the strong.

I. Since “power belongeth unto God,” we should attempt no conflict without first gaining Omnipotence on our side. Enter, therefore, upon no enterprise without God.

II. Valour is noble, and merits a better issue than to be defeated.

They who are “valiant for the truth,” for rights civil and religious, &c., deserve success.

With “God for them” they shall go on “conquering and to conquer.”

Yet reliance on our valour will repel God from our side, and insure that the “valiant men are swept away.”

III. The overthrow of the valiant carries its own admonition against Godless confidence.

Mighty armies have fallen, because they trusted in their equipments and strategies. Mighty men have fallen before weaker forces—Samson, Goliath, &c.

God is jealous, and will allow no arrogance and boasting. He has threatened the proud and wicked with overthrow. “Pride goeth before destruction,” &c. Victory will therefore be denied to the valiant who ignore God, trusting in their own courage and strength.

IV. Humility blended with valour wins God’s mighty help.

1. Humility is better even than valour, for it secures that which is infinitely more important—“God giveth grace to the humble.”

2. Valour blended with humility has wrought marvels, making men “mighty through God,” so that “one may chase a thousand, and two may put ten thousand to flight.”

3. Valour is commanded in those who stand up for Christ and His cause—“Quit ye like men, be strong;” but the uniform to be worn by every soldier of the Cross is this: “Be clothed with humility.”

Jer_46:19. Theme: EXULTING OVER THE RUIN OF ENEMIES. Jeremiah had reason to loathe Egypt, and it had been well had his people hated the land and its inhabitants. “Come out from the midst of her, My people, and be not partakers of her plagues.”

I. The overthrow of sinners contemplated with a natural satisfaction.

1. The Egyptians typify the foes of God’s Church.

2. All the miseries and humiliations of life are associated with these spiritual enemies: like “the hard bondage” of Egypt before God redeemed His people.

3. Molestations and oppression had been experienced by Israel at the hands of these enemies.

4. The righteous see with satisfaction that the wrongs they have suffered will be requited.

5. It is with equanimity and a sense of right that the overthrow of our oppressors is contemplated.

II. The overthrow of sinners rejoiced in with righteous gladness.

1. The law of recompense is a gracious law; it vindicates God’s justice and power, and assures the righteous who suffer wrongfully that God will in due season reverse the tyranny of evil-doers.

2. The honour of God, as much as the peace of the righteous, necessitates the ultimate overthrow of the enemies of God and His kingdom.

3. A godly soul therefore exults in the merited defeat of evil; for—

(a.) It insures the peace of the godly.

(b.) It vindicates the faithfulness of God.

(c.) It frustrates the purposes of evil.

(d.) It demonstrates the certainty of justice—against the guilty, and to the godly.

Jer_46:27-28. Theme: ISRAEL’S RESTORATION. (See notes and homilies on chap. Jer_30:10-11 : “Recovery of Lost Israel,” and “Nations Obliterated; Israel Preserved.”) “Egypt’s fall and restoration have been foretold; but the prophet closes with a word of exhortation to the many erring Jews who dwelt there. With loving earnestness he—

I. Reminds them of Israel’s hope, and of the promise of salvation to mankind bound up with their national existence. Further, he calls back to their remembrance the prediction from which these two verses are taken (chap. 30), and thereby

II. Assures them of Israel’s return from exile, and of the certain accomplishment, by their means, of God’s purposes of mercy to the whole human race. Why, then, should they flee from their country and trust in a heathen power, instead of endeavouring to live in a manner worthy of

III. The noble destiny which was their true glory and ground of confidence?”—Dr. Payne Smith.

Note.—“When God turns things upside down, and takes care that neither root nor branch remains, His little flock must be preserved. The punishments which redound to the destruction of the ungodly redound to the amelioration of the godly. For from these He takes the eternal punishment, and turns even the temporal punishment to their advantage; but the ungodly drink it to the dregs.”—Cramer.

The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.

Superscriptions. - Jer 46:1 contains the title for the whole collection of prophecies regarding the nations (הגּוים, as contrasted with Israel, mean the heathen nations), Jer 46-51. As to the formula, "What came as the word of Jahveh to Jeremiah," etc., cf. the remarks on Jer 14:1. - In Jer 46:2, the special heading of this chapter begins with the word מצרים .למצרים is subordinated by ל to the general title, - properly, "with regard to Egypt:" cf. למואב, etc., Jer 48:1; Jer 49:1, Jer 49:7,Jer 49:23, Jer 49:28, also Jer 23:9. This chapter contains two prophecies regarding Egypt, Jer 46:2-12, and vv. 13-28. למצרים refers to both. After this there follows an account of the occasion for the first of these two prophecies, in the words, "Concerning the army of Pharaoh-Necho, the king of Egypt, which was at the river Euphrates, near Carchemish, which Nebuchadnezzar the king of Babylon smote in the fourth year of Jehoiakim the son of Josiah king of Judah." נכו, as in Ch2 35:20, or נכּה, as in Kg2 23:29, in lxx Νεχαώ; Egyptian, according to Brugsch (Hist. d'Egypte, i. p. 252), Nekaaou; in Herodotus Νεκώς, - is said by Manetho to have been the sixth king of the twenty-sixth (Sate) dynasty, the second Pharaoh of this name, the son of Psammetichus I, and grandson of Necho I. Brugsch says he reigned from 611 to 595 b.c. See on 2 Chr. 23:29. The two relative clauses are co-ordinate, i.e., אשׁר in each case depends on חיל. The first clause merely states where Pharaoh's army was, the second tells what befall it at the Euphrates. It is to this that the following prophecy refers. Pharaoh-Necho, soon after ascending the throne, in the last year of Josiah's reign (610 b.c.), had landed in Palestine, at the bay of Acre, with the view of subjugating Hither Asia as far as the Euphrates, and had defeated the slain King Josiah, who marched out against him. He next deposed Jehoahaz, whom the people had raised to the throne as Josiah's successor, and carried him to Egypt, after having substituted Eliakim, the elder brother of Jehoahaz, and made him his vassal-king, under the name of Jehoiakim. When he had thus laid Judah under tribute, he advanced farther into Syria, towards the Euphrates, and had reached Carchemish on that river, as is stated in this verse: there his army was defeated by Nebuchadnezzar, in the fourth year of the reign of Jehoiakim (606 b.c.); see on Kg2 23:29. Carchemish is Κιρκήσιον, Circesium, or Cercusium of the classical writers,

(Note: See the opinion of Rawlinson in Smith's Bible Dictionary, vol. i. p. 278. - Tr.)

Arabic karqi=si=yat, a fortified city at the junction of the Chebar with the Euphrates, built on the peninsula formed by the two rivers (Ammian. Marc. xxiii. 5, Procop. bell. Pers. ii. 5, and Maras. under Karkesija). All that now remains of it are ruins, called by the modern Arabs Abu Psera, and situated on the Mesopotamian side of the Euphrates, where that river is joined by the Chebar (Ausland, 1864, S. 1058). This fortress was either taken, or at least besieged, by Necho. The statement, "in the fourth year of Jehoiakim," can be referred exegetically only to the time of the defeat of the Egyptians at Carchemish, or the year of the battle, and is actually so understood by most interpreters. No one but Niebuhr (Gesch. Ass. u. Babl. S. 59, 86, 370ff.) alters the date of the battle, which he places in the third year of Jehoiakim, partly from consideration of Dan 1:1, partly from other chronological calculations; he would refer the date given in our verse to the time when the following song was composed or published. But Dan 1:1 does not necessarily require us to make any such assumption (see on that passage), and the other chronological computations are quite uncertain. Exegetically, it is as impossible to insert a period after "which Nebuchadnezzar the king of Babylon smote" (Nieb. p. 86, note 3), as to connect the date "in the fourth year of Jehoiakim" with "which word came to Jeremiah" (Jer 46:10). The title in Jer 46:1 certainly does not refer specially to the prophecy about Egypt, but to על־הגּוים. But if we wished to make the whole of Jer 46:2 dependent on 'אשׁר היה דבר , which would, at all events, be a forced, unnatural construction, then, from the combination of the title in Jer 46:1 with the specification of time at the end of Jer 46:2, it would follow that all the prophecies regarding the nations had come to Jeremiah in the fourth year of Jehoiakim, - which would contradict what is said in the heading to the oracle against Elam (Jer 49:34), not to mention the oracle against Babylon.

Moreover, there is nothing to prevent us from assuming that the first prophecy against Egypt was revealed to Jeremiah, and uttered by him, in the same fourth year of Jehoiakim in which Necho was defeated by Nebuchadnezzar. In this way, the argument brought forward by Niebuhr in support of his forced interpretation, viz., that all specifications of time in the addresses of Jeremiah refer to the period of composition, loses all its force. In Jer 45:1 also, and in Jer 51:9, the time when the event occurred coincides with the time when the utterance regarding it was pronounced. Although we assume this to hold in the case before us, yet it by no means follows that what succeeds, in Jer 46:3-12, is not a prophecy, but a song or lyric celebrating so important a battle, "the picture of an event that had already occurred," as Niebuhr, Ewald, and Hitzig assume. This neither follows from the statement in the title, "which Nebuchadnezzar in the fourth year of Jehoiakim smote," nor from the contents of the succeeding address. The superscription does not naturally belong to what Jeremiah has said or uttered, but must have been prefixed, for the first time, only when the address was committed to writing and inserted in the collection, and this not till after the battle had been fought; but it is evident that the address is to be viewed as substantially a prophecy (see Jer 46:6 and Jer 46:10), although Jeremiah depicts, in the most lively and dramatic way, not merely the preparation of the mighty host, Jer 46:3, and its formidable advance, Jer 46:7-9, but also its flight and annihilation, in Jer 46:5 and in Jer 46:10-12.

Keil & Delitzsch — Biblical Commentary on the Old Testament (1861–1891) — public domain (CC PDM 1.0). Text via the HelloAO Bible API. (Old Testament only.)

III. SECOND MAIN DIVISION

The Prophecies Against Foreign Nations

(Chapp. 46–51)

The prophets of Israel could not avoid bringing the heathen nations also within the sphere of their predictions. They were compelled to this, partly even from their theocratic and particularistic point of view, in so far as the interests of the theocracy were essentially affected by the standing or falling of their heathen neighbors, and partly in a general view, as they represented the idea of the all-embracing divine love and providence. Hence we find declarations concerning heathen nations in most of the prophetic books. We find these prophecies relating to heathen nations, comprising larger groups, in Isaiah, chh. 13–23., in Ezekiel chh. 25–32., and here also in Jeremiah 46-51.

The main trunk of these prophecies is formed by a Sepher, which according to its principal part, owes its origin to the period immediately before the battle of Carchemish (comp. rems. on Jer_46:2). As Amos makes his way through a cycle of seven nations to his main goal, the kingdom of Israel (Jer_1:3 to Jer_2:5), and as Ezekiel predicts a judgment on seven nations, so our Sepher also contains declarations against seven nations: Egypt, Philistia, Moab, Ammon, Edom, Damascus, and Elam. This arrangement is evidently intentional; proceeding from Egypt the prophet advances to the Philistines; from these he springs across to their eastern neighbors and concludes with Elam, as representing the distant East and North. It is evident that these seven utterances form the main trunk of the Sepher against the nations, from two circumstances. First, that in none of them is Nebuchadnezzar or the Chaldeans mentioned. This is the certain and constantly observed sign of composition before the battle of Carchemish. Secondly, that five of them (or six, comp. infra, rems. on Jer_49:34-39) have a similar commencement, viz. לְמוֹאָב, לְמִצְרַיִם, etc. This grammatical form is closely connected with the common superscription, The word of Jehovah which came to Jeremiah against the nations, Jer_46:1. The prefix לְ, viz. expresses the comprehension of the following special prophecies under this general title (comp. Naegelsb. Gr., § 112, 5, b). On this point, however, two things are to be remarked. 1. The prophecy against the Philistines (Jeremiah 47.) bears a superscription according to a different formula, and provided with a special date. We shall show, on Jer_47:1, that this prophecy is older than the six others of the Sepher against the Nations, that it is indeed the oldest of all the prophecies of Jeremiah against heathen nations. It was therefore already extant, when the Sepher was formed, and was therefore included in it, Just as it was. 2. The prophecy against Elam (Jer_49:34-38) likewise bears a title differing both in form and purport, by which the utterance is assigned to the fourth year of Zedekiah. With this superscription the case is quite peculiar. In the LXX., viz. Jeremiah 25. continues after Jer_46:13 : ‛̀Α ἐπροφήτευσεν ’Ιερεμίας ἐπὶ τὰ ἐθνη τὰ Αἰλάμ. Hereupon follows the prophecy which we read in the Hebrew text Jer_49:35-38. At the close of this, however, we find the words: ’Εν ἀρχῇ βασιλεύοντος Σεδεκίου βασιλέως ἐγένετο ὁ λόγος οὖτος περὶ Αἰλάμ. The prophecy against Elam in the LXX. thus has a superscription and a postscript, which is unexampled in Jeremiah. Now, however, the double circumstance comes in, that in the LXX. the superscription of Jeremiah 27. is wanting, the same which in the Hebrew text contains the evidently and admittedly false name Jehoiakim, and that in the Hebrew text the prophecy against Elam is in Jer_49:34 assigned to the fourth year of Zedekiah, though Nebuchadnezzar and the Chaldeans are not mentioned, as they usually are in prophecies subsequent to the battle of Carchemish. From this state of the case I draw the following conclusions: 1. The prophecy against Elam must originally have had the superscription לְעֵילָם, in conformity to the superscriptions of the prophecies against Egypt I., Moab, Ammon, Edom and Damascus. For only thus is the abrupt τὰ Αἰλάμ in the superscription of the prophecy in the LXX. explicable. The article τὰ proceeds from the circumstance that they connected Αἰλάμ grammatically with τὰ ἔθνη, to which neither grammar nor criticism give any justification, for they arbitrarily separated נִבָּא יר׳ עַל־הַגּוֹיִם, Jer_25:13, from the previous context, and made it the superscription, then arbitrarily placed לְעֵילָם as if in apposition to הַגּוֹיִם, and finally, with equal arbitrariness, transposed the whole prophecy hither, for it stood originally in another place. From the postscript, viz. we see that 2. the prophecy must originally have stood, as it still does in the Hebrew text, at the close of the Sepher against the nations, but immediately before Jeremiah 27., this postscript being evidently no other than the first verse of Jeremiah 27. (modified according to circumstances), which is entirely wanting in the LXX., and in the Hebrew contains the wrong name of a king. How did this prophecy come by a postscript, since no other prophecy in Jeremiah has such an one? Whence came it that Jer_27:1 is entirely wanting in the LXX.? To say nothing of the circumstance, that the date ἐν ἀρχῇ βασιλεύοντος Σεδεκίου in the prophecy against Elam is as incorrect as Jer_27:1 is undoubtedly alone correct (comp. rems. on Jer_27:1 and Jer_49:34). But how now does verse 1 of Jeremiah 27. come to be the postscript, in the Hebrew the superscription to the prophecy against Elam? Evidently the prophecies against the nations must once have had their place after Jeremiah 25. and before Jer_27:1. They were, however, taken away from this place, and Jer_27:1 went with them, whether it was that it was really taken for the postscript of the prophecy, or by an unintentional error. If this view is correct it is thus determined that the Sepher against the nations then concluded with the prophecy against Elam. Whether the subsequently added prophecies against Egypt II., against the Arabians and against Babylon were then incorporated in the Sepher cannot be ascertained. Where, however, did the Sepher begin, or rather on what portion of our book did it follow? Chapter 25. cannot have preceded it, for it is quite out of the question, that it can ever have had place between chh. 26. and 27. Since that detached verse (Jer_27:1) is found at the close, or at the beginning of the prophecy against Elam, and not at the close of the passage Jer_25:15-38, it necessarily follows that this passage did not follow, but preceded the Sepher against the nations. Thus the Sepher cannot have been attached to Jer_25:14; Jer_25:13 or 12. It can, therefore, have had its place only between Jer_27:1 and Jer_25:38. Both the present form of the text in the LXX., and the purport of Jer_25:13 b, show that it must have been placed in the immediate neighborhood of this verse. For what reason? The verses 12, 13 and 14 of Jeremiah 25., are directed against Babylon. They treat of the ruin of Babylon with an emphasis and a detail, which do not correspond at all to the historical fact to which Jeremiah 25. owes its origin. The first half of Jer_25:13 decidedly presupposes the prophecy against Babylon, pertaining to the fourth year of Zedekiah (comp. Jer_51:59). From this it follows, that the Sepher against the nations can have been transposed from its original place between Jer_25:38 and Jer_27:1 to that before Jer_25:15, only with the prophecy against Babylon, therefore after its becoming known. We shall not err if we suppose that the words in Jer_25:11, “and these nations shall serve the king of Babylon seventy years,” gave occasion both to the more extended portrayal of the visitation of Babylon only implicitly, intimated as we have it in the verses Jer_25:12-14, and also the transposition hither of the Sepher against the nations now extended by the prophecy against Babylon. The LXX. version flowed from a recension affording this form of the text. For omitting Jer_46:14, it is connected with Jer_46:13, and then gives, though in a different order from the Masoretic text, the prophecies against the nations and as a comprehensive conclusion follows the passage Jer_25:15-38 in Jeremiah 32. From Jeremiah 33. onward the remaining chapters follow in the same order as in the Masoretic text, only that a chapter is not devoted to the prophecy for Baruch, this appearing in the LXX. merely as the conclusion of Jeremiah 51. Another diaskenast (who it was it would be impossible to determine) now found it more to the purpose to separate the prophecies against the nations from the passages relating to the theocracy. And thus they were then, without making any alteration in Jer_25:12-14, transposed to the place, where we now find them in the Masoretic text.—The prophecy against Babylon was, however, the only addition to the original Sepher against the nations. Two new portions were inserted at appropriate places between the original ones, viz.: 1, a second prophecy against Egypt (Jer_46:13-26) which expressly mentions the name Nebuchadnezzar, Jer_46:13-26; Jeremiah 2. a prophecy against the northern Arabian kingdom (Jer_49:28-33), in which at any rate Nebuchadnezzar’s name is mentioned in Jer_46:28-28. The insertion of the second prophecy against Egypt after the first, and that against the Arabians after that against Damascus, and before that against Elam, cannot be regarded as other than appropriate.

1. The Superscription

Jer_46:1

1The word of the Lord [Jehovah] which came to Jeremiah the prophet against the Gentiles [The Nations].

This superscription extends over the whole of the prophecies here brought together and forming a סֵפֶר. It thus forms the heading to chh. 46–51., and introduces the second main division of the Book. The form is the same as in Jer_14:1; Jer_47:1; Jer_49:34. On the grammar, comp. rems. on Jer_14:1

2. The First Prophecy Against Egypt

Jer_46:2-12

2Against [concerning] Egypt, against the army of Pharaoh-necho king of Egypt, which was by the river Euphrates in Carchemish, which Nebuchadrezzar king of Babylon smote in the fourth year of Jehoiakim the son of Josiah king of Judah.

3     Prepare ye the buckler and the shield,

And move ye on to the battle.

4     Harness the horses, and mount ye horsemen,

And stand forth with your helmets,

Furbish1 the spears, put on coats of mail.2

5     Why, (as) I see, are they dismayed—retreat?

And their heroes are dashed to pieces;

They flee in haste, and turn not again?3

Fear round about!4 saith Jehovah.

6     Let not the swift flee away;5

Nor let the mighty escape!

Northwards, by the margin of the river Euphrates, they totter, they fall.

7     Who is he who riseth up like the Nile,

His waters roll along like the streams?6

8     Egypt riseth up like the Nile,

His waters roll along like the streams;

And he said, I will up, cover the land,

Destroy7 the city and them that dwell therein.

9     Mount ye8 the horses, and rage, ye chariots;

And let the mighty warriors go forth:

Cush and Phut, who handle the shield,

And Lydians, that handle and tread the bow.9

10     And that day is a day of vengeance for the Lord, Jehovah Zebaoth,

That he may avenge himself on his enemies;

And the sword shall devour10 and be satiate,11

And be drunken with their blood:

For a slain offering has the Lord, Jehovah Zebaoth,

In the land of the North by the river Euphrates.

11     Go up towards Gilead and fetch balm, Virgin daughter of Egypt!12

In vain takest thou many medicines;

There is no plaster13 for thee.

12     Nations hear of thy shame,

And with thy crying the earth is filled,

For one warrior threw down another,

They are both of them fallen together14

EXEGETICAL AND CRITICAL

After the double, viz., general and special title (Jer_46:1-2), two pictures are presented before us. The first (Jer_46:3-6) is the more general and indefinite; warriors are admonished to equip themselves for battle (Jer_46:3-4). Then, however, directly follows a description of the defeat and terrible flight, with a statement as to the place of the battle (Jer_46:5-6). In the second picture not only is Egypt mentioned as the army addressed by the prophet, but it is also portrayed in colors taken from specially Egyptian relations. That we have, moreover, two pictures before us, is seen from the circumstance, that in Jer_46:7-12 the whole course of the struggle from beginning to end is described in its main features: the prophet sees the Egyptian host approaching like the overflow of the Nile (Jer_46:7-8); he then summons horses, chariots and all warriors (among them the neighboring nations, forming part of the host), to the fight (Jer_46:9). But the fight does not end well for Egypt: it is a day of the vengeance of Jehovah on Egypt, a sacrificial feast, in which Egypt is the slaughtered victim (Jer_46:10). The consequences of the lost battle are so fatal to Egypt, that it cannot recover, and the report of its overthrow fills the world (Jer_46:11-12).—Does this passage contain a prophecy of the battle, or does it presuppose the battle as already fought? I think the former. For according to Jer_46:10 (וְאָֽבְלָה וגו׳), the battle is evidently still future. But the prophet felt himself moved to this prophecy, not during the advance of the Egyptian host from its country, but when it had already taken up a position on the Euphrates and the decisive conflict was there to be expected. This follows clearly from Jer_46:2 in connection with Jer_46:6 b, and Jer_46:10 b, as will be further seen in the exposition of these passages. The prophetic and poetical prediction of the approaching battle comes into the foreground, but this does not exclude brief significant hints with respect to the consequences of the battle for the whole future of Egypt.

Jer_46:2. Against Egypt … of Judah. למצדים, comp. Jer_23:9; Jer_48:1; Jer_49:1; Jer_49:7; Jer_49:23; Jer_49:28. The prefix לְ restricts the general idea expressed in the main superscription to a special part. Comp. Jer_19:13; Eze_44:9; Lev_12:6-7. Pharaoh-necho (נְכֹה, 2Ki_23:29-35) was the sixth king of the twenty-sixth dynasty. He reigned after his father, the great Psammetichus, from B. C., 610–595. Comp. Duncker, I., S. 817, 925; Herzog, R.-Enc. X., S. 257.—He came from Egypt by sea, landed to the north of Carmel in the bay of Acco, and defeated Josiah at Megiddo (608). Jehoiakim was his creature (comp. 2Ki_23:34). He was thus at the time de facto ruler of Judah. After the battle at Megiddo, it must have been easy for him to subjugate Phœnicia and Syria, for who was there to offer him any resistance? The power of the Assyrians, Medes and Babylonians, was concentrated in and around Nineveh. Nineveh fell B. C., 606. Now first did the Babylonian army advance under the leadership of Nebuchadnezzar. It met the Egyptians at Carchemish. The city was situated at the confluence of the Chaboras [Chebar or Khaboor], and the Euphrates, on a peninsula formed by the two rivers. Here was the principal passage across the Euphrates (comp. Niebuhr, S. 205, 369; Herzog, Real-Enc. VII., S. 379), and here as “the extreme line of defence of his new province” (Niebuhr, S. 369), Necho took up his position. He must have lain here for some time, whether because the siege of the city occupied much time, or because it was a part of his plan not to advance further, but here in a favorable position to await the enemy. Observe in the text the double relative sentence which was, etc., and which Nebuchadnezzar, etc. It is doubtless not by accident that by the first of the two, the first mentioned stay of Necho at Carchemish is especially set forth. If the chief emphasis lay on the battle, that first sentence would have been quite superfluous. It would have been enough to say: “which Nebuchadnezzar smote by the Euphrates in Carchemish.” From the emphasis on the stay by the Euphrates it is clear to me that this, and not the battle, was the occasion of the prophecy. When Jeremiah learned that the Egyptian army had taken up a position at Carchemish, he recognized at once the importance of the situation. He knew, that now a collision between the southern and northern empires was inevitable, that there on the Euphrates the destinies of the world would be decided for the proximate future. Egypt on the Euphrates! This was the fatal juncture which summoned him to prophetic utterance. Observe, also, that in the prophecy itself he does not yet mention Nebuchadnezzar (he names him, as I have frequently shown, only after the battle), but he twice mentions in a significant manner the position on the Euphrates (Jer_46:6 and Jer_46:7); an evident proof that it was this, which led him to speak. He foresees that it would eventuate in a battle. And with equal definiteness, he sees what the result will be (Jer_46:5-6; Jer_46:10 sqq.). The entire superscription (Jer_46:2) was added subsequently by the prophet on the writing of the prophecy. In the first relative sentence he indicates the occasion, in the second he declares that the fulfilment followed very speedily in the fourth year of Jehoiakim (B. C. 605–4) The date refers primarily to “smote,” but it does not follow that the prophecy may not have been made the same year, or sooner. The particulars here are not to be determined, but it is possible that the news of the establishment of the Egyptians on the Euphrates, did not reach Jerusalem before the fourth year of Jehoiakim. Niebuhr is of opinion that the battle had already taken place in the third year of Jehoiakim (Ass. u. Bab., S. 50, 86, 370), and that hence the date here refers to the composition of the poem, not to the historical event of the battle. The chronological relations are not to be investigated here, but exegetically it seems to me as impossible to put a point after smote (Niebuhr, S. 86, Anm.), as to refer in the fourth year to the word, etc., Jer_46:1, as Graf proposes. Apart from their being so far removed from each other, Jer_46:1 is a general title referring to all the following chapters, including Jeremiah 51. The construction too, would then be obscure and forced. We should then have to take לְמִצְרַיִם as a more particular definition: with respect to Egypt, however, in the fourth year; which would give the sense that only this prophecy was uttered against Egypt, in the fourth year of Jehoiakim, which is incorrect.

Jer_46:3-6. Prepare ye … the fall. The first battle-picture commences with the call to the warriors to prepare buckler and shield (the Egyptian monuments show two kinds of shields, a larger [צִנָּה] and a smaller. Comp. Neumann, II., S. 383), to harness the horses (to the chariots) and to mount. פָּרָשִׁים designates the horses for riding in distinction from carriage-horses in 2Sa_1:6; 1Ki_5:6; Joe_2:4; Eze_27:14. This usage being established, and the parallelism favoring the meaning “equi,” I believe that הַפָּדָשִׁים is to be translated not in the vocative, but as in the text: and mount ye riders. Of the other expressions in Jer_46:4, the first, after horses and riders, must refer to the footmen, the rest, as in Jer_46:3, to all species of arms.—In the second act of the first picture, the prophet sees the army defeated: Why, I see, are they dismayed? Comp. Jer_30:6. As הֵמָּה (they) is the nominative and רָאָה requires the accusative after it in a still higher degree than הִנֵּה, our passage cannot, as Graf supposes, be explained by Eze_37:19 coll. Gen_6:17, but I see must be taken as a parenthetical sentence.—The description closes significantly with two perfects, the prophet sees the tottering and falling as accomplished facts. Comp. Jer_46:12.

Jer_46:7-12. Who is he … fallen together. The second battle picture is more in detail, more concrete, and as it were painted with specifically Egyptian colors. The prophet sees the Egyptian army approaching like the overflowing Nile. The immediate preparations for the battle are described in Jer_46:9, as in Jer_46:4, only still more concretely. Cavalry, chariots and footmen are equally distinguished. I am therefore of opinion that we must render עלוּ ו׳ here as in Jer_46:4 “mount the horses.”—The chariots are to rage (comp. Nah_2:5), the mighty warriors to go forth on foot. Egypt’s neighboring nations accompany the expedition, and the Ethiopians and Lybians are described as shield-bearers, and therefore masters of close combat (cominus), the Lybians (comp. Gen_10:13 coll. 22; Isa_66:19; Eze_27:10) as archers. The three nations stand together, as here, as Egyptian auxiliaries in Eze_30:5 coll. Nah_3:9. On Lydiansלוּד, comp. Arnold in Herzog, Real.-Enc., 8., S. 510.

All these preparations, however, do not ensure the victory, it being ordained that the day of battle shall be a day of vengeance for Jehovah, and a bloody sacrificial festival. Egypt both in ancient and more recent times has injured the theocracy, and now stands opposed to the chosen instrument of the Lord, Nebuchadnezzar, and mast therefore be subdued.—Day of vengeance. Comp. Jer_51:6; Isa_34:8; Isa_61:2; Isa_63:4.—Sacrifice. A slain offering, where the original meaning of the verb (comp. Num_22:40; 1Ki_1:19) comes into the foreground, but the word must not be taken in its literal signification. Comp. Isa_34:6; Zep_1:7. In the last two verses the consequences of the lost battle are described. Egypt is ironically called upon to fetch balm from Gilead (comp. rems. on Jer_8:22). But the blow was fatal. Therefore remedies are of no avail, to however great extent applied. The fearful defeat cannot of course remain hidden. The nations must learn the shame of Egypt, since the cry of the stricken ones fills the world (Jer_14:2 coll. Isa_42:11). Jer_46:12 b contains a step backwards, an additional statement of reason. This is occasioned by the evident endeavor to close the second picture in correspondence to the first.

EXEGETICAL AND CRITICAL

It is acknowledged that these words stand in the original and suitable connection in Jeremiah 30, as well as that they are not necessary to Jeremiah 46, and would not be missed if they were omitted. Still it may be said that every injury befalling the enemies of the theocracy is a corroboration of the latter, and that it cannot be unsuitable also to express in words this mutual relation founded in the nature of the case, the two going constantly hand in hand in chh. 50, 51. (Comp. Jer_50:4-6; Jer_50:17-19; Jer_50:28; Jer_50:33; Jer_51:5-6; Jer_51:10; Jer_51:35; Jer_51:45; Jer_51:50). But the overthrow of the Babylonian kingdom by Cyrus bore the deliverance of Judah immediately in its womb. This can be said of the conquest of Egypt no more than of that of the other small nations against which chh. 47–49 are directed. Hence in these three chapters there is no trace of that mutual relation. Why then just here? And how does it agree with the fact that elsewhere in Egypt Jeremiah pronounces only the severest threatenings against the Israelites (chh. 42–44)? There is much then that is opposed to the genuineness of the passage, while on the other hand it is easy to suppose that a later seer saw fit to oppose this light to the former shadow. Moreover, as we have said, the words are not absolutely unsuitable here, and we cannot therefore deny the possibility, that Jeremiah, who, as is well known, is very fond of quoting himself, himself felt the need of causing the light of Israel to shine brightly on the dark background of their ancient enemy, Egypt.

DOCTRINAL AND ETHICAL

1. Förster states four reasons why the prophets had to proclaim judgment on the heathen nations also. The first is διδασκαλικός: it is to be known that the prosperity of the heathen is not lasting, but that heathendom has no basis of true prosperity. The second reason is παρηγορικός: the pious are not to fear that the heathen will get the upper hand and suppress the church. The third is ἐπανορθωτικός: God’s people are to guard against forming alliances with the heathen and trusting in their help. The fourth is ἐλεγκτικός: a conclusion is to be drawn a minori ad majus: if God does not spare the heathen who are deprived of His light, how much less will He spare His people, if they despise the light of His word.

2. “Jeremiah’s God is also the Lord of all the heathen and makes their destinies. They find it so according to their words and especially their posture towards the chosen people Israel. They haste to their destruction, for one nation only is eternal; this, however, is the nation which has been passed through a thousand sieves and in comparison with others is no nation. That which is in Israel, as in other nations, passes away, and only that which it has above other nations remains eternal. Jeremiah prophesies most against Egypt, Moab and Babylon, in which the wealth, the jealous, scoffing manner of the mean world, and the cavalier spirit of great states is rebuked. … He who rightly understands this sees here not sermons addressed to generations long since passed away, but to the natural humanity streaming through this world, as it is continually presented with new names and yet always with the same carnal impulses and based on the same unreason. To him, who thus understands Jeremiah, he is again alive, and the Jewish legend is fulfilled, that Jeremiah must come again before the Messianic kingdom can bloom up again in glory. Yea, let Jeremiah rise truly for thee to mourn, and Christ, with the hosannas of His eternal hosts of disciples, will not longer be hidden from thee, and in Him thou wilt have all things.” Diedrich.

3. On Jer_46:6. “The race is not to the swift. Ecc_9:11. Therefore let not the strong man glory in his strength. Jer_9:22. Also are horses and chariots and such like things of no avail: for to those who have not God on their side, all is lost.” Cramer.

4. On Jer_46:10. “God may long delay His reckoning. This Pharaoh-necho had killed the pious Josiah, conquered his son Jehoahaz and laid the land of Judah under tribute. But guilt rusts not, however old, and though God comes slowly He comes surely.” Cramer.

5. On Jer_46:10. “Although the ungodly go free for a long time and rejoice with timbrel and harp and are glad with pipes and spend their days in wealth (Job_21:12), yet he lets them go free like sheep for the slaughter, and spares them for the day of slaughter (Jer_12:3).” Cramer.

6. On Jer_46:25. “Bonum confidere in Domino et non in principibus (Psalms 146). When their help is most needed they lie down and die.” Förster.

7. On Jer_46:27-28. “When God turns things upside down and takes care that neither root nor branch remains, His little flock must be preserved. The punishments which redound to the destruction of the ungodly redound to the amelioration of the godly. For from these He takes the eternal punishment, and the temporal must also redound to their advantage, but the ungodly drink it to the dregs.” Cramer.

HOMILETICAL AND PRACTICAL

1. On Jer_46:1-12. The power of God in contrast to human power. 1. Human power confides in its strength; (a) in a qualitative (Jer_46:3-4; Jer_46:7); (b) in a quantitative respect (Jer_46:8). 2. The divine power strikes it down, whereby (a) arrogance is chastised (Jer_46:5-6; Jer_46:11); (b) the righteousness of God is satisfied (Jer_46:10).

Footnotes:

[1]Jer_46:4.—מרק. Comp. Lev_6:21; 2Ch_4:16. The meaning is to clean, polish by rubbing.

[2]Jer_46:4.—סריוֹן only here and in Jer_51:3, for שִׁרְיוֹן.

[3]Jer_46:5.—יכתו. Comp. Mic_1:7 : Job_4:20; Olsh., § 261.—מנום נסו. Comp. Lev_26:36; Naegelsb. Gr., § 93, d. Anm.—הפנו Hiph. in direct causative signification—make a turn. Comp. Jer_46:21; Jer_47:3; Jer_49:24; Naegelsb. Gr., § 18, 3.

[4]Jer_46:5.—מגור מסביב. Comp. Jer_6:25; Jer_20:3; Jer_20:10; Jer_49:29.

[5]Jer_46:6.—אל־ינום. If it were not the unabbreviated form, the words might be taken as the divine command. As it is אל must be taken in the feebler sense לֹא. Comp. 2Ki_6:27; Psa_34:6; Psa_41:3; Job_5:22, etc.

[6]Jer_46:7.—יְאוֹר, a word of Egyptian origin, signifies as an appellative “ditch, canal,” Isa_33:21; Job_28:10, as a proper name the Nile only, Amo_8:8; Amo_9:5; Isa_19:8; Isa_23:10, etc.—נְהָרוֹת is also an Egyptian reminiscence, in so far as it is used of the arms or canals of the Nile, Exo_7:19; Exo_8:1; Eze_32:2; Eze_32:14.

[7]Jer_46:8.—אבידה, comp. Gesen., § 68, 2, Anm. 1; Olsh., § 257 b.—עיר ו׳. Comp. Jer_8:16; Jer_47:2.

[8]Jer_46:9.—הָרֶכֶב, vocative. Comp. Naegelsb. Gr., § 71, 5, Anm. 4.

[9]Jer_46:9.—On תֹּפְשֵׂי דֹּרְכֵי קֶשֶׁת. Comp. נִשְׁקֵי רוֹמֵי קֶשָׁת, Psa_78:9; Naegelsb. Gr., § 63, 4, e.

[10]Jer_46:10.—ואכלה וגו׳. As was remarked on Jer_46:1, these perfects with the Van conversive can be taken in a future sense only. Nothing in the context transposes us into the past. All previous verbs relate to the future, and if the day were to be designated as past this would have to be done either disertis verbis, or by וַתֹּאכַל. Except on a false interpretation of Jer_46:2, we obtain the impression from Jer_46:7-9 that it is the future which is being described, and if the day (Jer_46:10) is recognized as future, the following verbs can only be so rendered. Comp. Naegelsb. Gr., § 84, o.

[11]Jer_46:10.—ושׂבעה וגו׳. Comp. Isa_34:5 sqq.

[12]Jer_46:11.—On בְּתוּלַת בַּת מ׳. Comp. Naegelsb. Gr., § 64, 4.

[13]Jer_46:11.—תעלה. Comp. Jer_30:13. The word occurs only in these two passages in Jeremiah, and in these only with the meaning of “something laid on, bandage, plaster.”

[14]Jer_46:12.—גבור בגבור. The prefix בְּ is to be taken in its proper, instrumental signification: One stumbles by another, because one throws another over the heap. Comp. Lev_26:37.

Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.

IV. THE PROPHECIES CONCERNING THE GENTILE NATIONS

CHAPTER 46

Concerning Egypt

1. Prophecy about Pharaoh-Necho (Jer 46:1-12)

2. Nebuchadnezzar’s invasion of Egypt (Jer 46:13-26)

3. A message of comfort (Jer 46:27-28)

Jer 46:1-5. This Pharaoh made an attempt to invade the territory of the king of Babylon, but was defeated by Nebuchadrezzar in a battle on the river Euphrates at Carchemish. This prophecy was given about eighteen years before the fall of Jerusalem. All was literally fulfilled.

Jer 46:13-26. This was given after the fall of Jerusalem, when the remnant had gone to Egypt. (See chapters 43 and 44.) This also was fulfilled. Jer 46:26 promises a future restoration of Egypt. Compare this with Isaiah’s prophecy (Isa 19:19-25) .

Jer 46:27-28. This blessed message of comfort also awaits its final great fulfillment in the coming days of promised blessing for Jacob’s seed.

Arno C. Gaebelein, The Annotated Bible (1913–1922) — public domain. Text from a community e-Sword module.

46:1–51:64 This series of messages is directed toward foreign nations (see 1:5, 10, and similar messages in Isa 13–23; Ezek 25–32; Amos 1:3–2:3). Through Nebuchadnezzar, the Lord was going to judge all the nations from the Euphrates River to Egypt for their rebellion and sins against him (cp. Lev 18:24-25). Ultimately, Babylon would also come under God’s judgment (Jer 50–51). These chapters were probably written while Jeremiah and Baruch were in hiding (36:27-32). Among the pronouncements of doom on the foreign nations for their sins are a few statements of hope for salvation. Collections of oracles against the nations are also found in Isaiah (Isa 13–23) and Ezekiel (Ezek 25–32). Although God used surrounding nations to punish his rebellious people, those nations were also held accountable for their actions. The Lord is not only the God of Israel; he is the God of the entire world.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

That is, nine nations, which are round about the land of Egypt.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

The first verse is the title of that part of this book, which relates to the neighbouring nations, and follows here. It is the word of the Lord which came to Jeremiah against the Gentiles; for God is King and Judge of nations, knows and will call to an account those who know him not nor take any notice of him. Both Isaiah and Ezekiel prophesied against these nations that Jeremiah here has a separate saying to, and with reference to the same events. In the Old Testament we have the word of the Lord against the Gentiles; in the New Testament we have the word of the Lord for the Gentiles, that those who were afar off are made nigh.

He begins with Egypt, because they were of old Israel's oppressors and of late their deceivers, when they put confidence in them. In these verses he foretells the overthrow of the army of Pharaoh-necho, by Nebuchadnezzar, in the fourth year of Jehoiakim, which was so complete a victory to the king of Babylon that thereby he recovered from the river of Egypt to the river Euphrates, all that pertained to the king of Egypt, and so weakened him that he came not again any more out of his land (as we find, Kg2 24:7), and so made him pay dearly for his expedition against the king of Assyria four years before, in which he slew Josiah, Kg2 23:29. This is the event that is here foretold in lofty expressions of triumph over Egypt thus foiled, which Jeremiah would speak of with a particular pleasure, because the death of Josiah, which he had lamented, was now avenged on Pharaoh-necho. Now here,

I. The Egyptians are upbraided with the mighty preparations they made for this expedition, in which the prophet calls to them to do their utmost, for so they would: "Come then, order the buckler, let the weapons of war be got ready," Jer 46:3. Egypt was famous for horses - let them be harnessed and the cavalry well mounted: Get up, you horsemen, and stand forth, etc., Jer 46:4. See what preparations the children of men make, with abundance of care and trouble and at a vast expense, to kill one another, as if they did not die fast enough of themselves. He compares their marching out upon this expedition to the rising of their river Nile (Jer 46:7, Jer 46:8): Egypt now rises up like a flood, scorning to keep within its own banks and threatening to overflow all the neighbouring lands. It is a very formidable army that the Egyptians bring into the field upon this occasion. The prophet summons them (Jer 46:9): Come up, you horses; rage, you chariots. He challenges them to bring all their confederate troops together, the Ethiopians, that descended from the same stock with the Egyptians (Gen 10:6), and were their neighbours and allies, the Libyans and Lydians, both seated in Africa, to the west of Egypt, and from them the Egyptians fetched their auxiliary forces. Let them strengthen themselves with all the art and interest they have, yet it shall be all in vain; they shall be shamefully defeated notwithstanding, for God will fight against them, and against him there is no wisdom nor counsel, Pro 21:30, Pro 21:31. It concerns those that go forth to war not only to order the buckler, and harness the horses, but to repent of their sins, and pray to God for his presence with them, and that they may have it to keep themselves from every wicked thing.

II. They are upbraided with the great expectations they had from this expedition, which were quite contrary to what God intended in bringing them together. They knew their own thoughts, and God knew them, and sat in heaven and laughed at them,; but they knew not the thoughts of the Lord, for he gathers them as sheaves into the floor, Mic 4:11, Mic 4:12. Egypt saith (Jer 46:8): I will go up; I will cover the earth, and none shall hinder me; I will destroy the city, whatever city it is that stands in my way. Like Pharaoh of old, I will pursue, I will overtake. The Egyptians say that they shall have a day of it, but God saith that it shall be his day: The is the day of the Lord God of hosts (Jer 46:10), the day in which he will be exalted in the overthrow of the Egyptians. They meant one thing, but God meant another; they designed it for the advancement of their dignity and the enlargement of their dominion, but God designed it for the great abasement and weakening of their kingdom. It is a day of vengeance for Josiah's death; it is a day of sacrifice to divine justice, to which multitudes of the sinners of Egypt shall fall as victims. Note, When men think to magnify themselves by pushing on unrighteous enterprises, let them expect that God will glorify himself by blasting them and cutting them off.

III. They are upbraided with their cowardice and inglorious flight when they come to an engagement (Jer 46:5, Jer 46:6): "Wherefore have I seen them, notwithstanding all these mighty and vast preparations and all these expressions of bravery and resolution, when the Chaldean army faces them, dismayed, turned back, quite disheartened, and no spirit left in them." 1. They make a shameful retreat. Even their mighty ones, who, one would think, should have stood their ground, flee a flight, flee by consent, make the best of their way, flee in confusion and with the utmost precipitation; they have neither time nor heart to look back, but fear is round about them, for they apprehend it so. And yet, 2. They cannot make their escape. They have the shame of flying, and yet not the satisfaction of saving themselves by flight; they might as well have stood their ground and died upon the spot; for even the swift shall not flee away. The lightness of their heels shall fail them when it comes to the trial, as well as the stoutness of their hearts; the mighty shall not escape, nay, they are beaten down and broken to pieces. They shall stumble in their flight, and fall towards the north, towards their enemy's country; for such confusion were they in when they took to their feet that instead of making homeward, as men usually do in that case, they made forward. Note, The race is not to the swift nor the battle to the strong. Valiant men are not always victorious.

IV. They are upbraided with their utter inability ever to recover this blow, which should be fatal to their nation, Jer 46:11, Jer 46:12. The damsel, the daughter of Egypt, that lived in great pomp and state, is sorely wounded by this defeat. Let her now seek for balm in Gilead and physicians there; let her use all the medicines her wise men can prescribe for the healing of this hurt, and the repairing of the loss sustained by this defeat; but all in vain; no cure shall be to them; they shall never be able to bring such a powerful army as this into the field again. "The nations that rang of thy glory and strength have now heard of thy shame, how shamefully thou wast routed and how thou are weakened by it." It needs not be spread by the triumphs of the conquerors, the shrieks and outcries of the conquered will proclaim it: Thy cry hath filled the country about. For, when they fled several ways, one mighty man stumbled upon another and dashed against another, such confusion were they in, so that both together became a pray to the pursuers, an easy prey. A thousand such dreadful accidents there should be, which should fill the country with the cry of those that were overcome. Let not the mighty man therefore glory in his might, for the time may come when it will stand him in no stead.

Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

CHAPTER XLVI

The difference between the preceding and the subsequent

prophecies in point of composition is very remarkable; the

last excelling much in majesty and elegance. This chapter (of

which the first verse forms a general title to this and the

five chapters following) contains two distinct prophecies

relating to Egypt. The first was delivered previous to an

engagement between Pharaoh-necho, king of Egypt, and

Nebuchadnezzar, king of Babylon; in which the Egyptians were

routed in Carchemish with great slaughter, as here predicted.

The prophet sees the mighty preparations; but they are all

declared to be of no avail, as God had decreed their fall, 1-6.

The King of Egypt, however, is represented as marching with all

the confidence of victory, like a river overflowing its banks,

and threatening all around with its inundation, 7, 8.

But this immense armament of Pharaoh-necho, consisting of

various nations, shall, by a righteous judgment of God, receive

such a signal overthrow near the river Euphrates, that the

political consequence of Egypt shall be thereby irretrievably

ruined, and its remaining power become contemptible in the

sight of the nations, 9-12.

The other prophecy, beginning at the thirteenth verse, relates

to the memorable overthrow of the Egyptians by Nebuchadnezzar,

subsequent to his siege of Tyre, in the sixteenth year after

the destruction of Jerusalem, 13-26.

The promise, in the conclusion of the chapter, of preservation

to the Jews, (who have for many ages continued a distinct

people, when the various nations of antiquity who oppressed

them, or with whom they had any intercourse, have long ago

ceased to have any separate and visible existence,) has been

most remarkably fulfilled; and is a very signal act of

providence, and a pledge of the restoration of Israel to the

Divine favour, when the time of the Gentiles shall be

fulfilled, 27, 28.

NOTES ON CHAP. XLVI

Verse 1. The word of the Lor d -against the Gentiles] This is a general title to the following collection of prophecies, written concerning different nations, which had less or more connexion with the Jews, either as enemies, neighbours, or allies.

They were not written at the same time; and though some of them bear dates, yet it would be difficult to give them any chronological arrangement. Dahler's mode of ascertaining the times of their delivery may be seen in the table in the introduction.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

Jeremiah begins here to prophesy against foreign nations, and continues to do so to the last chapter but one, not that he then for the first time began to announce these oracles, but as I have already said, a volume was at length formed, including his prophecies, the order of time being not everywhere observed; for we see in the 25th chapter that he threatened heathen nations with the punishments they had deserved before Jehoiakim was made king. But as I have said, the prophecies respecting heathen nations have been separated, though as to time Jeremiah had predicted what afterwards happened.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

XLVI.

(1) The word of the Lord . . .—We come here upon something like the traces of a plan in the arrangement of Jeremiah’s prophecies. Those that were concerned exclusively with the outside nations of the heathen were collected together, and attached as an appendix to those which were addressed directly to his own people. Most of those that follow were connected historically with Jer_25:15-26, and may be regarded as the development of what is there given in outline, and belong accordingly to the reign of Jehoiakim (circ. B.C. 607).

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

The word of the Lord which came to Jeremiah the prophet against the Gentiles. Or "nations"; distinguished from the Jews; not all the nations of the world, but some hereafter mentioned, as the Egyptians, Philistines, Moabites, Ammonites, Edomites, Syrians, Arabians, Persians, and Chaldeans: or "concerning the nations" (p); the above mentioned; though the prophecies delivered out concerning them are all against them, and not in their favour. Mention is made of Jeremiah's prophesying against all the nations in Jer 25:13; after which follow the several prophecies contained in the next chapters in the Septuagint and Arabic versions, as they stand in the Polyglot Bible.

(p) "super gentes", Montanus; "de gentibus", Cocceius.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Against the Gentiles - Or, concerning the nations Jer. 46–49:33.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Gentiles, to whom Jeremias was sent, chap. i. 5. What follows regards them, (Calmet) if we except the last chapter. (Haydock) --- It was thought proper to place these predictions here, though out of their chronological order, to which the Septuagint have more adhered, placing them after chap. xxv. (Calmet) --- The punishment of the chief enemies of the Jews is foretold. (Worthington)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

This verse contains the title to all the ensuing discourses of this prophet; for though there be some particular verses in these chapters that relate to the Jews, yet they are all concerning their restoration. The prophecies of judgments from the beginning of this chapter to the 52nd chapter are all against foreign nations, which are called Gentiles; as to whom God revealed his will for the punishment of them, for the relief and satisfaction of his people, to whom the most of them had been bitter enemies. The 52nd chapter is by most concluded not to have been wrote by Jeremiah, who it is not probable would have repeated what he had related before, Jer 39, but it was wrote (as it is supposed) by some of the captives in Babylon, as a preface to the Book of Lamentations. This particular chapter containeth the revelation of the will of God concerning Egypt, whither some of the Jews fled for refuge after this time, and which had been a great occasion of sin to the Jews before, not only through the Jews’ too many leagues with them, and confidence in them, but from their communicating in their idolatry with them: Jer 2:16, The children of Noph and Tahpanhes brake the crown of their head.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

Prophecies Concerning the Nations

The custom of placing in a group, as here, prophecies against heathen nations is illustrated by Isaiah (Jeremiah 13-33), Ezekiel (Jeremiah 25-32), and Amos (Jeremiah 1, 2). For the position of the prophecies at the end of the book as compared with that which they hold in the LXX, see Intro, and on Jer_25:11. We may divide them thus:—(a) Jeremiah 46-49 (mostly of the fourth year of Jehoiakim). This section contains prophe-oies concerning Egypt and five other nations doubtless included in the roll of Jeremiah 36, with the exception of the second concerning Egypt (Jer_46:14-28 : see note on Jer_46:13) and of the last against Elam (Jer_49:34-39 : first year of Zedekiah). These prophecies follow a natural order. Egypt is at the head as the nation whose over-throw by Nebuchadnezzar would be the signal to those others of a similar fate. We go thenc to Philistia (including Tyre and Sidon); then (passing round to the E. of Palestine) to Moab, Ammon, and Edom; then to Damascus, as representing the kingdoms of the North; to Kedar and Hazor, as indicating the kings mentioned in the summary of Jer_25:24 while, lastly, the nations of the East are included under Elam.

(b) Jeremiah 50, 51 (of doubtful authorship). This prophecy concerning Babylon forms an appropriate conclusion to the series. The nations immediately bordering upon Palestine have had their fate foretold, and then the more remote. Now the empire which was to execute God's vengeance upon them is itself, declared to be destined in its turn to fall. See further, in intro. to Jeremiah 50.

Against Egypt

1. Against the Gentiles] RV 'concerning the nations 'around.

2. Carchemish] see Intro, and 2Ch_35:20-24 also on Jer_47:1.

3-6. A lively description of the preparation and advance, followed by the defeat at Carchemish.

4. Brigandines] RV 'coats of mail.'

5. Seen them dismayed] RV 'seen it? They are dismayed.'

7. A flood] RV 'the Nile,'their own sacred river in its annual overflow. So in Jer_46:8.

9. The Ethiopians, etc.] mercenary troops forming the chief part of the Egyptian armies.

10. A day of vengeance] on the Egyptians. They are to be the sacrifice, because of their treachery to Judah.

11. The medical science of Egypt was in high repute.

12. The land] RV 'the earth.'

13. The second part of the prophecy con-corning Egypt suggests by its tone a more intimate acquaintance, and is probably to be ascribed to the time of the prophet's residence in that country.

14. See on Jer_44:1 and Jer_2:10.

16. They said] the mercenaries: see on Jer_2:9.

17. The time appointed] the period of grace is over.

18. Omit the second is. The v. means that Nebuchadnezzar shall resemble Tabor and Carmel, standing out conspicuous as compared with neighbouring rulers.

20. Is like] RV 'is.'This probably is an allusion to the sacred bull Apis, worshipped at Memphis. Destruction] RM 'the gadfly.' The north] i.e. Chaldea.

22. Like a serpent] rustling as it escapes through the thick underwood. Such shall be the sound of Egypt as it flees away.

23. Her forest] her beauty: cp. Jer_21:14.

Grasshoppers] RV 'locusts.'

25. The multitude of No] RV 'Amon of No,'i.e. the god worshipped there. No] i.e. Thebes in Upper Egypt.

J. R. Dummelow, A Commentary on the Holy Bible (Macmillan, 1909) — public domain. Text from a community e-Sword module.

The overthrow of Pharaoh's army, ver. 1-12. The conquest of Egypt by Nebuchadrezzar, ver. 13-26. God's people comforted, ver. 27, 28.

The word - This verse contains the title of all the ensuing discourses; for, tho' there be some verses in these chapters that relate to the Jews, yet they are all concerning their restoration. The prophecies of judgments from the beginning of this chapter to the fifty-second, are all against foreign nations, which are called Gentiles.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

Gentiles

A near and a far fulfilment of these prophecies against Gentile powers are to be distinguished. In Chapter 46, the near vision is of a Babylonian invasion of Egypt, but verses Jer 46:27; Jer 46:28 look forward to the judgment of the nations. (See Scofield "Mat 25:32"), after Armageddon Rev 16:14, See Scofield "Rev 19:17" and the deliverance of Israel ("Israel," Gen 12:2; Gen 12:3 See Scofield "Rom 11:26"). Jer 50:4-7 also looks forward to the last days.

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

The First Prophecy Against Egypt

v. 1. The word of the Lord which came to Jeremiah, the prophet, by direct inspiration, against the Gentiles, this verse serving as a superscription of a series of prophecies directed against various foreign peoples.

v. 2. Against Egypt, against the army of Pharaoh-necho, king of Egypt, which was by the river Euphrates in Carchemish, a strongly fortified commercial center, on a peninsula between the Khaboor and the Euphrates, which, or whom, Nebuchadnezzar, king of Babylon, smote in the fourth year of Jehoiakim, the son of Josiah, king of Judah. This serves as a historical introduction to the prophecy which follows. Pharaoh-necho had landed in the Bay of Acco, his intention being to conquer all the countries between the Mediterranean Sea and the Euphrates. When Josiah, king of Judah, dared to interfere with his progress, meeting him in battle at Megiddo, the army of the Jews was beaten and Josiah himself mortally wounded. Pharaoh then subjugated Phenicia and Syria and moved onward to Carchemish (Cercusium), where he was probably encamped at the time when this prophecy was first made, about in the year 606 B. C. before the forces of Nebuchadnezzar had entered upon their campaign against the Egyptian army.

v. 3. Order ye the buckler, the smaller protecting shield, and shield, the large shield, behind which the entire body could be hidden, and draw near to battle! It is a description picturing the preparations for battle, with a call to battle which enlivens the narrative.

v. 4. Harness the horses, a call addressed to the charioteers; and get up, ye horsemen, the cavalry mounting their steeds for the attack, and stand forth with your helmets, this being directed to the infantry; furbish the spears, sharpening them for offensive work, and put on the brigandines, the coats of mail which were essential in ancient warfare. But now the prophet sees the army, which was so eager for the attack, most miserably defeated.

v. 5. Wherefore have I seen them dismayed and turned away back? the soldiers who set out so confidently for the attack being overcome with terror at their defeat. And their mighty ones are beaten down, broken to pieces, scattered and wounded, and are fled apace, literally, "fled a flight," that is, with the greatest haste, and look not back; for fear was round about, saith the Lord, this being the explanation for the precipitate flight of the Egyptians.

v. 6. Let not the swift flee away, nor the mighty man escape, such attempts would be utterly useless, all efforts along that line would avail them nothing; they shall stumble and fall toward the north by the river Euphrates. The prophet sees their defeat so vividly that the tottering and falling are accomplished facts before his eyes. A second scene of battle is now painted, more detailed, more concrete than the first.

v. 7. Who is this that cometh up as a flood, like the Nile overflowing its banks, whose waters are moved as the rivers? surging to and fro with irresistible force.

v. 8. Egypt riseth up like a flood, like the mighty Nile itself, and his waters are moved like the rivers, like the rush of water near its mouths; and he saith, I will go up and will cover the earth; I will destroy the city, that is, every city, and the inhabitants thereof. Such was the proud boast of Egypt in relying on its own strength.

v. 9. Come up, ye horses, rearing back with impatience; and rage, ye chariots, as in uncontrollable anger, and let the mighty men come forth, moving forward to battle; the Ethiopians and the Libyans, that handle the shield, these mercenary troops being chosen for their skill in using this weapon of defense in battle, and the Lydians, those of northern Africa, descendants of the Egyptians, that handle and bend the bow. Cf Gen 10:13; Eze 30:5. The Egyptians had made all preparations for a victorious campaign; they went forth confident of an early and complete victory. But they were soon to learn their mistake.

v. 10. For this is the day of the Lord God of hosts, the great Commander of the heavenly armies, a day of vengeance, that He may avenge Him of His adversaries, the Egyptians belonging to this class, not only for the killing of Josiah and the subsequent humiliation of Judah, but since ancient times; and the sword shall devour, and it shall be satiate, filled to the point of being surfeited, and made drunk with their blood; for the Lord God of hosts hath a sacrifice in the North country by the river Euphrates, for the slaughter of the Egyptians at Carchemish would be like an offering made to satisfy His righteous anger. Therefore the Lord addresses Egypt in a final emphatic prediction of evil.

v. 11. Go up into Gilead and take balm, O virgin, the daughter of Egypt, hitherto not having been subject to any other power; in vain shalt thou use many medicines, for thou shalt not be cured, the wound inflicted upon her at this time would be beyond medical skill.

v. 12. The nations have heard of thy shame, the humiliation which would come upon her by this defeat, and thy cry hath filled the land, as the stricken ones made known their misery; for the mighty man hath stumbled against the mighty, in the confusion of headless flight, and they are fallen both together. It is a most vivid description of the utter defeat which would strike the Egyptians by God’s counsel, for His judgment invariably finds His enemies.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

General Information:

Jeremiah often wrote prophecy in the form of poetry. Hebrew poetry uses different kinds of parallelism. (See: Poetry and Parallelism)

This is the word of Yahweh that came to Jeremiah

This idiom is used to introduce a special message from God. See how you translated this in Jeremiah 14:1, and make any changes as needed. AT: "This is the message that Yahweh gave to Jeremiah" or "This is the message that Yahweh spoke to Jeremiah" (See: Idiom)

For Egypt

This phrase indicates this message is intended for the nation of Egypt.

Necho

This is the name of a man. (See: How to Translate Names)

Carchemish

This is the name of a city on the west bank of the Euphrates. (See: How to Translate Names)

that Nebuchadnezzar king of Babylon

Here Nebuchadnezzar represents his army. AT: "that the army of Nebuchadnezzar king of Babylon" (See: Metonymy)

in the fourth year of Jehoiakim

This refers to the fourth year of Jehoiakim's reign. This can be stated clearly. AT: "in the fourth year of the reign of Jehoiakim" (See: Assumed Knowledge and Implicit Information)

the fourth year

The word "fourth" is the ordinal form of "four." (See: Ordinal Numbers)

Put the harness on the horses; mount up on the horses

A "harness" is a set of straps placed on a horse so that it can pull a chariot. Here "mount up on the horses" means that the soldiers rode in the chariots that the horses were pulling.

helmets

A helmet is armor which protects the head in battle.

polish the spears

This phrase means to "sharpen" the spear.

translationWords

word of God

Jeremiah

prophet

nation

Egypt

Pharaoh

Euphrates River

Nebuchadnezzar

king

Babylon

Jehoiakim

son

Josiah

kingdom of Judah

shield

spear

armor

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.