Exegetical and Hermeneutical Commentary of Jeremiah 46:27
But fear not thou, O my servant Jacob, and be not dismayed, O Israel: for, behold, I will save thee from afar off, and thy seed from the land of their captivity; and Jacob shall return, and be in rest and at ease, and none shall make [him] afraid.
27, 28. See introd. summary to the ch. See also on ch. Jer 30:10-11, where almost exactly the same words are found in MT. Also for “correct” ( Jer 46:28) See on Jer 2:19. The vv. imply that the exile has begun and thus cannot date from “the fourth year of Jehoiakim” ( Jer 46:1).
Fuente: The Cambridge Bible for Schools and Colleges
These two verses are a repetition of Jer 30:10-11, with those slight variations which Jeremiah always makes when quoting himself. Egypts fall and restoration have been foretold; but the prophet closes with a word of exhortation to the many erring Jews who dwelt there. Why should they flee from their country, and trust in a pagan power, instead of endeavoring to live in a manner worthy of the noble destiny which was their true glory and ground of confidence?
Fuente: Albert Barnes’ Notes on the Bible
Verse 27. Fear not – my servant Jacob] In the midst of wrath God remembers mercy. Though Judah shall be destroyed, Jerusalem taken, the temple burnt to the ground, and the people carried into captivity, yet the nation shall not be destroyed. A seed shall be preserved, out of which the nation shall revive.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
27, 28. Repeated from Jer 30:10;Jer 30:11. When the Church (andliteral Israel) might seem utterly consumed, there still remainshidden hope, because God, as it were, raises His people from the dead(Ro 11:15). Whereas thegodless “nations” are consumed even though they survive, asare the Egyptians after their overthrow; because they are radicallyaccursed and doomed [CALVIN].
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
But fear thou not, O my servant Jacob; and be not dismayed, O Israel,…. The same things are said in Jer 30:10;
[See comments on Jer 30:10];
for, behold, I will save thee from afar off, and thy seed from the land their captivity; Grotius thinks the Jews carried into Egypt by Pharaohnecho, along with Jehoahaz, are meant; but it does not appear that any were carried captive along with him, 2Ki 23:33. Jarchi supposes these to be the righteous in Egypt, who were carried thither by Johanan against their will; but though they may be included, even that small remnant that should escape, Jer 44:28; yet the Jews in Babylon, and other provinces, are chiefly designed; and the words are intended to comfort them in their captivity, with a promise of their return, lest they should be discouraged, in hearing that the Egyptians should inhabit their own land again, and they not theirs:
and Jacob shall return, and be in rest, and at ease, and none shall make [him] afraid: this will have its full accomplishment hereafter in the latter day; when the Jews will be converted, and return to their own land, and never be disturbed more, as they have been, ever since their return from the Babylonish captivity. So Kimchi says this passage respects time to come.
Fuente: John Gill’s Exposition of the Entire Bible
Vs. 27-28: ASSURANCE FOR ISRAEL
1. Here is a repetition of . the message recorded in Jer 30:10-11.
2. The covenant people must be disciplined because of their sins; God’s fidelity to the covenant – as to His own character -requires it.
3. He WILL ultimately destroy those nations whereunto He has driven His people in judgment.
4. But, He will NOT make a full end of His own rebellious people.
5. Disciplined, they will be restored to the covenant-land in peace, prosperity, security and fearlessness.
a. God is always faithful to remember His covenant, (Deu 30:1-3).
b. By the fiery trial of divine discipline God’s people are refined as silver.
c. This prophecy may have a two-fold fulfillment: one in the return from the exile; the other still future, (Rom 11:1-5; Rom 11:26-32).
Fuente: Garner-Howes Baptist Commentary
The Prophet now directs his discourse to the Israelites; for we have already said that he was not appointed a teacher to heathen nations. Whatever, then, he spoke of heathen nations had a reference to the benefit of his people; and for this purpose, as we have said, the Prophets extended their prophecies respecting God’s judgments to all nations; for otherwise the Israelites would have been disheartened, as though their condition was worse than that of others: “What can this mean? God has chosen us as his peculiar people; in the meantime we alone are miserable: God pours forth on us his whole rigor, and yet he spares the unbelieving. It would have been better for us to have been rejected wholly by him, for the covenant which he has made with us only renders us more miserable than others.” Thus the miserable Israelites might have rushed headlong into despair, had nothing been done in time to relieve them. And then the Prophets, or rather the Spirit of God who spoke by them, regarded another thing; for if nothing had been predicted they would have passed by, with closed eyes, those judgments which God executed on all their neighbors, for all that Isaiah, Jeremiah, and Ezekiel had predicted was fulfilled. Had they been silent respecting the ruin of Egypt, of the Philistines and the Moabites, the people, owing to their torpor, would not have considered God’s judgments, but would have thought them to have all happened by chance. The Prophets then represented as in a mirror the power of God, that the Israelites might know that it extended to the whole world and to every nation.
This is the reason why Jeremiah now turns his discourse to the chosen people, and says, Fear not, my servant Jacob He still speaks in God’s name. Now God calls Jacob his servant, not on the ground of obedience, but because he had chosen him. Then by this word God sets forth the favor of adoption, and not the obedience of the people, for we know how refractory and disobedient they were; we know that they were continually shaking off the yoke, that they insulted as it were God himself; very far were they from quietly submitting to his authority as it became servants. Here, then, the obedience of the Israelites is not commended, but that election is set forth by which God had set them apart from other nations. How then was Jacob God’s servant? not because he deserved that honor by his own merits, but because God had been pleased gratuitously to choose him for himself. So also David says,
“
I am thy servant, the son of thy handmaid,” (Psa 116:16)
He means that he was as it were a hereditary servant, who had been already dedicated to God before he was conceived in his mother’s womb. But as this mode of speaking often occurs, I pass it by with only a few words.
Fear not, O Jacob, he says, and be not broken in mind, O Israel There are indeed two names used, but God thus addresses his people often; and why? because I wall save thee We now then see why God called Jacob his servant, even because the salvation of the elect people depended on this peculiar privilege, that God had chosen them for himself; I will save thee, he says, from far The ten tribes, as it is well known, had already been driven far, and a part of Judah had been led into exile. Distance took away the hope of a return. Hence God here declares that a long distance would be no hindrance to him to restore his people when it seemed good to him; Behold, I will save thee He then obviates this objection; “What! why then does God thus suffer us to be driven to foreign lands? why have we not staid in our own land?” God, he says, will not be less able to save thee in the remotest places, than if thou hadst remained in thy native country, and in thine own habitation. And he adds, and thy seed, from the land of their captivity
We hence learn, that though the Prophet spoke of the temporal restoration of the people, he yet had a regard to higher and greater things, even that the captives should recumb on God’s mercy, and believe that he would be propitious to them even when dead. This passage then shews that the hope of God’s children is not confined to this life, but extends farther, in order that they may know that God will be propitious to them after death, and that they may sustain themselves with the assurance of his favor, for otherwise this promise that God would restore their children after their death would have been absurd. “But why is he implacable to us? why does he not restore us sooner?” The Jews might have raised this objection; but the Prophet reminds them, that though they were not to be restored immediately to their country, yet the covenant of God would remain valid, and its stability would appear after seventy years.
We now perceive why the Prophet said, Jacob shall return and rest, and shall be secure I wonder that some have rendered the last words, “and shall be happy,” for שאנן, shanun, means to be secure, or to rest; and then the Prophet explains himself, nor will there be any to terrify We indeed know that it is the main part of happiness when no fear disturbs us, when our minds are in a composed and quiet state. Further, by these words he intimates the continuance of God’s favor, as though he had said that his favor would not only be evident in restoring the people from exile, but in restoring the miserable in such a way as to grant them full and continued happiness. It follows, —
Fuente: Calvin’s Complete Commentary
C. A Promise to the Judean Captives Jer. 46:27-28
TRANSLATION
(27) But as for you, O my servant Jacob, do not fear! Do not be confounded, O Israel; for behold, I will save you from afar, and your seed from the land of their captivity; and Jacob shall return and be undisturbed and at ease with none to make him tremble. (28) As for you, do not fear, O my servant Jacob (oracle of the LORD), for I am with You! Surely I will make a full end of all the nations to which I have driven you; but I will not make a full end of you. I will correct You in measure; yet I will not leave You wholly unpunished.
COMMENTS
Jeremiah cannot think of the defeat of Egypt without at the same time contemplating the salvation of Israel. The prophet here quotes two verses from an earlier passages, Jer. 30:10-11. Just as Egypts troubles are to be but temporary, so also would be the troubles of Israel. To those Israelites who are in captivity in foreign lands Jeremiah directs this word of encouragement: Fear not! Do not be dismayed! God will save Israel from afar, i.e., He will bring them back to the promised land. Once restored to Palestine Jacob will enjoy peace and tranquility and no foreign power shall again make him afraid (Jer. 46:27). Fear not, the prophet repeats, for I am with you. Those nations which were responsible for taking the people of God captive would be utterly destroyed. While the captivity is for Jacob a divine punishment yet it is a measured punishment designed for correction and not destruction. What a comfort it is to know that even in the darkest days God has His hand upon His children. In the most difficult circumstances Gods people can manifest courage and faith because they are fortified by the promises of their God.
Fuente: College Press Bible Study Textbook Series
(27, 28) Fear not thou, O my servant Jacob . . .The words that follow are found also in Jer. 30:10-11, and have been commented on there, and were either inserted here by the prophet himself, or by some later editor of his writings, as an appropriate conclusion, contrasting the care of Jehovah for His people with the sentence upon the power in which they were trusting for protection. Why should they insist, as in Jer. 43:7, on placing themselves in a position which would involve them in the destruction which the prophet thus foretells? The words, it may be noticed, are a manifest echo of the words of Isaiah (Isa. 41:13; Isa. 43:5). Such a consolation was, we may well believe, needed by the people when they saw the armies of Nebuchadnezzar laying waste the country in whose protection they had trusted, and where they had hoped to find a home. Better things, they are told, were in store for them, even a return to the land of their fathers.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
MESSAGE TO ISRAEL, Jer 46:27-28.
27, 28. Fear not Jacob God’s true Israel is not utterly cast off. Though he may bring other nations to a full end, yet this one has a permanent life laid in the divine purpose.
Fuente: Whedon’s Commentary on the Old and New Testaments
A Promise To Judah That She Too Will Be Restored ( Jer 46:27-28 ).
But in spite of these judgments there is future hope for Judah/Israel, for YHWH’s promise is that He will not leave them in their exile. As He had previously promised in Isaiah, they will be brought back to their land and dwell in safety (Isa 11:11 and often). It is not the people of Judah in Egypt who are specifically in mind, for they have been promised judgment with only a remnant escaping. It rather has in mind that God will not leave His exiled people worldwide to perish. This found its fulfilment with the restoration of exiles from Babylon and from all around the world after what we call The Exile, so that by the time of Jesus Palestine was well populated again. Note that both halves of the nation are in mind. It will be a restoration of ‘Israel’, as indeed Isaiah had made clear.
For these verses compare Jer 30:10-11 in a context where they appear more apposite. But they are also incorporated here in view of the promise of Egypt’s restoration in Jer 46:26. If Egypt was to be restored, how much more God’s people, for in all that God does it is His people who are finally in view. But it is important to note that it is only those who return who are to receive the promise. God’s promises require response.
Jer 46:27
“But do not you be afraid, O Jacob my servant,
Nor be dismayed, O Israel,
For, lo, I will save you from afar,
And your seed from the land of their captivity,
And Jacob will return, and will be quiet and at ease,
And none will make him afraid.
In accordance with the teaching of Isaiah ‘believing’ Israel are still YHWH’s servant with a task to fulfil (e.g. Jer 41:8-13; Jer 43:5; Jer 44:1-8). Thus they need not be dismayed whatever happens, for they will be brought back to the land from afar, delivered from their worldwide exile. And the promise is that they will be brought back to their own land and will dwell in safety. ‘quiet and at ease and unafraid’. This actually occurred after the Exile when Israelites returned from all parts of the world, and for a while Israel/Judah became an independent nation. Prominent among these were the returnees from Babylon, but they were not the only ones. It is simply that we know more about them because of Ezra and Nehemiah.
Jer 46:28
“Do not you be afraid, O Jacob my servant,
The word of YHWH,
For I am with you,
For I will make a full end of all the nations where I have driven you,
But I will not make a full end of you,
But I will correct you in measure,
And will in no way leave you unpunished.
Note the continual stress on the fact that they need not be afraid. Their confidence is to be in God Who will make all things right. Whilst there will be a ‘full end’ for many of the nations among who they are exiled, He will not make a full end of them, even though it is necessary for them to be punished. As always it is those who ‘believe’ and respond to the divine activity who will benefit by the promise. They would be the ones who would make the effort to return.
Note the reference to ‘Jacob’ (Israel/Judah) as His servant, a typical Isaianic theme. The point is that ‘Jacob’ is His chosen people through whom He will carry forward His saving purposes, bringing salvation to the world.
Fuente: Commentary Series on the Bible by Peter Pett
Appendix to the Prophecies against Egypt; a Consolatory Declaration to Israel
Jer 46:27-28
27But fear thou not, my servant Jacob,
And be thou not dismayed, O Israel;
For behold, I will save thee from afar
And thy seed from the land of their captivity,
And Jacob shall return and be at rest,
And quiet, and none shall make him afraid.
28Fear thou not, my servant Jacob,
Saith Jehovah, for I am with thee.
For I will make a full end of the nations,
Whither I have dispersed thee:
But I will not make a full end of thee,
I will correct thee in measure and not leave thee unpunished.
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. 4749 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. 4244)? 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. Frster states four reasons why the prophets had to proclaim judgment on the heathen nations also. The first is : 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 : the pious are not to fear that the heathen will get the upper hand and suppress the church. The third is : Gods people are to guard against forming alliances with the heathen and trusting in their help. The fourth is : 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. Jeremiahs 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. Frster.
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.
Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange
I pray the Reader to pause over these sweet verses, and read them again and again: it is impossible to read them too often. The Lord had once before given the same blessed promises to his afflicted ones, Jer 30:10-11 : but such is his grace, and the exceeding riches of his grace, that he will repeat the gracious assurances. And Reader! I pray you, as you read these verses, recollect, that they belong to the Israel of God, in all ages, even Jesus’s Church forever. Amidst all our unworthiness and rebellions, as in the Church’s history, so in the Church’s history through all ages, the Lord hath respect to his own glorious name, and to his Covenant promise in Christ. See the precious scriptures, Eze 20 and Rom 11 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Jer 46:27 But fear not thou, O my servant Jacob, and be not dismayed, O Israel: for, behold, I will save thee from afar off, and thy seed from the land of their captivity; and Jacob shall return, and be in rest and at ease, and none shall make [him] afraid.
Ver. 27. But fear not thou, O my servant Jacob. ] If Egypt find so much favour, as Jer 46:26 what mayest not thou hope for? See the same, Jer 30:10 .
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
NASB (UPDATED) TEXT:46:27-28
27But as for you, O Jacob My servant, do not fear,
Nor be dismayed, O Israel!
For, see, I am going to save you from afar,
And your descendants from the land of their captivity;
And Jacob will return and be undisturbed
And secure, with no one making him tremble.
28O Jacob My servant, do not fear, declares the LORD,
For I am with you.
For I will make a full end of all the nations
Where I have driven you,
Yet I will not make a full end of you;
But I will correct you properly
And by no means leave you unpunished.
Jer 46:27-28 The parallel to these verses is in Jer 30:10-11. This section of Jeremiah is called the Book of Hope. It addresses the Judeans who have been exiled to Babylon.
Jer 46:27 The first two VERBS are IMPERFECTS used in a JUSSIVE sense. The exiles in Babylon (not Egypt) are commanded not to be afraid. YHWH will save (BDB 446, KB 448, Hiphil PARTICIPLE, cf. Jer 23:3-4; Jer 29:14) them!
Notice the VERBS used to describe YHWH’s people in Babylonian exile.
1. do not fear (Jer 46:28)
2. do not be dismayed
3. I am going to save you
4. you shall return
5. you shall be undisturbed
6. you shall be secure
7. no one will make you tremble
A new day of restoration and security is promised!
In the literary unit of judgment on the nations there are several passages related to the exiles of Judah (cf. Jer 50:4-10; Jer 50:17-20; Jer 51:36-40; Jer 51:50-53).
Jer 46:28 The basis of the Babylonian exiles’ hope is YHWH and His promises (cf. 2Sa 7:8-16).
1. I am with you
2. I shall make a full end of all the nations where you were exiled
3. I shall not make an end of you
4. I shall correct you properly
Discipline but not judgment. This is similar to YHWH’s promise to David’s royal descendants in 2Sa 7:14.
Jer 46:27-28 is very similar theologically to Jer 30:10-11. The theme of restoration is repeated for emphasis!
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
Jacob. Referring to the natural seed; i.e. the whole nation. See notes on Gen 32:28; Gen 43:6; Gen 45:26, Gen 45:28.
Fuente: Companion Bible Notes, Appendices and Graphics
Jer 46:27-28
Jer 46:27-28
PROPHECY FOR ISRAEL
But fear not thou, O Jacob my servant, neither be dismayed, O Israel: for, lo, I will save thee from afar, and thy seed from the land of their captivity; and Jacob shall return, and shall be quiet and at ease, and none shall make him afraid. Fear not thou, O Jacob my servant, saith Jehovah; for I am with thee: for I will make a full end of all the nations whither I have driven thee; but I will not make a full end of thee, but I will correct thee in measure, and will in no wise leave thee unpunished.
These verses state emphatically that nothing whatever will be able to thwart the eternal purpose of God in providing redemption for all mankind through the posterity of Abraham, Isaac, and Jacob.
Despite the fact of the Chosen people having lost their status as God’s wife, and the awful truth that the whole nation had become a degenerate, corrupt vine instead of the noble vine that God had planted, they will not be able to countermand or destroy God’s intention. They indeed failed, but God did not fail.
Furthermore, note the fact here that God promises continued punishment of Israel, as fulfilled repeatedly throughout the long centuries between the Old Testament and the New Testament. God’s marvelous achievement in bringing in at last through the precious Virgin of Nazareth, that Child who was cradled in the manger of Bethlehem, despite the absolute refusal of the Chosen People to fulfill their obligations in the project, must be ranked as the Greatest Miracle of All Time.
“These two verses are a repetition of Jer 30:10-11, with those variations which Jeremiah always made when quoting himself.”
Keil noted that, “This promise of salvation for Israel, coming at the close of this prophecy of the judgment on Egypt, is similar to the promise of salvation to Israel inserted in the threat against Babylon (Jer 50:4-7; Jer 51:5-6; Jer 51:10; Jer 51:35-36; Jer 51:45-46; Jer 51:50); and this similarity furnishes proof in behalf of the genuineness of the verse.”
This chapter gives an extensive view of the turbulent times for mankind when one world-power, such as Egypt, was supplanted by another like Babylon. Human life was in all such situations considered a very cheap and expendable factor; and the sorrows of the human race appear to have been almost beyond the powers of our imagination fully to comprehend them. The tragic record of Adam’s race in rebellion against their true God is the only thing needed to explain and justify the need of an ultimate Judgment in which the rebellious portion of Adam’s posterity shall indeed be wiped off the face of earth (Zephaniah 1)!
A Promise to the Judean Captives Jer 46:27-28
Jeremiah cannot think of the defeat of Egypt without at the same time contemplating the salvation of Israel. The prophet here quotes two verses from an earlier passages, Jer 30:10-11. Just as Egypts troubles are to be but temporary, so also would be the troubles of Israel. To those Israelites who are in captivity in foreign lands Jeremiah directs this word of encouragement: Fear not! Do not be dismayed! God will save Israel from afar, i.e., He will bring them back to the promised land. Once restored to Palestine Jacob will enjoy peace and tranquility and no foreign power shall again make him afraid (Jer 46:27). Fear not, the prophet repeats, for I am with you. Those nations which were responsible for taking the people of God captive would be utterly destroyed. While the captivity is for Jacob a divine punishment yet it is a measured punishment designed for correction and not destruction. What a comfort it is to know that even in the darkest days God has His hand upon His children. In the most difficult circumstances Gods people can manifest courage and faith because they are fortified by the promises of their God.
Prophecies about Foreign Nations – Jer 46:1 to Jer 51:64
Open It
1. What, in your mind, is a good example of a situation in which justice was served?
2. In what strategic defense or weapon would you have the most confidence during a personal attack?
Explore It
3. Why did Jeremiah say that the mighty warriors of Egypt would cower before Nebuchadnezzar? (Jer 46:13-17)
4. Despite the judgment coming on Egypt, what did God promise them eventually? (Jer 46:25-26)
5. What promises did God make to Israel with honesty, justice, and hope? (Jer 46:27-28)
6. To what terrifying natural disaster did God compare the Egyptian conquest of Philistia? (Jer 47:2-5)
7. Where did the people of Moab misplace their trust, sending themselves and their idols into captivity? (Jer 48:6-9)
8. In the context of judging the nations, what curse did Jeremiah pronounce on the lax or merciful? (Jer 48:10)
9. Why would it be particularly appropriate when Moab became an object of scorn and ridicule? (Jer 48:26-27)
10. What brought about Moabs destruction as a nation? (Jer 48:42)
11. What was the source of Ammons false sense of security? (Jer 49:4)
12. What did God promise to the Ammonites when their punishment was complete? (Jer 49:6)
13. How did God say He would treat the helpless, even within the borders of His enemy, Edom? (Jer 49:11)
14. Why did Edom think its location made it invincible? (Jer 49:15-16)
15. How would Damascus along with Kedar and the kingdoms of Hazor also fall under Gods judgment? (Jer 49:23-33)
16. What would eventually happen to the nation of Elam after it was defeated and taken into exile? (Jer 49:37-39)
17. With their enemies facing Gods wrath, what did Jeremiah predict Israel and Judah would do? (Jer 50:4-5)
18. What attitude of the Babylonians in relation to Gods people convinced God to leave them desolate? (Jer 50:11-13)
19. Since the Babylonians had exiled many of the peoples they conquered from their own land, what would happen when God punished them? (Jer 50:16)
20. When Babylon was made accountable to God, what would become of Israels guilt? (Jer 50:20)
21. What did Jeremiah tell us about Israels Redeemer? (Jer 50:34)
22. To what historic event did God compare the coming destruction of Babylon? (Jer 50:39-40)
23. What were the Babylonians failing to take into account about Gods relationship to Israel? (Jer 51:5)
24. What nation was to become Gods instrument of justice against Babylon? (Jer 51:11-14)
25. How did Jeremiah contrast the God of Israel with the idols of the other nations? (Jer 51:17-19)
26. What religious disgrace of the people of Israel would be remedied by God Himself? (Jer 51:51-53)
27. What message about Babylon was Seraiah to deliver to the exiles in Babylon? (Jer 51:59-64)
Get It
28. Why was it important for the Jews exiled in Babylon to know that Babylons great power would soon fall?
29. Why was it important that each instrument of Gods wrath not be lax?
30. In what ways does modern society practice some of the same evil and rebellious attitudes that brought on Gods punishments for these nations?
31. What will become of those who rejoice when one of Gods servants stumbles morally?
32. How does our worship become acceptable to God?
Apply It
33. In what situation can you demonstrate a new attitude toward a Christian who has stumbled?
34. Through what difficult circumstance will you ask God to give you perspective, patience, and (eventually) freedom?
Questions On Jeremiah Chapter Forty-Six
By Brent Kercheville
1 What is Gods message to Egypt in Jer 46:1-12?
2 What is the false thinking of Egypt (Jer 46:8-9)?
3 Who is going to be victorious (Jer 46:10)?
4 What is Gods message to Egypt in Jer 46:13-26?
5 What is going to happen to the Egyptians?
6 What is Gods message to Israel (Jer 46:27-28)?
7 What is the hope for Israel?
TRANSFORMATION:
How does this relationship change your relationship with God?
What did you learn about him?
What will you do differently in your life?
Fuente: Old and New Testaments Restoration Commentary
fear: Jer 30:10, Jer 30:11, Isa 41:13, Isa 41:14, Isa 43:1, Isa 43:5, Isa 44:2
I will save: Jer 23:3, Jer 23:4, Jer 29:14, Jer 31:8-11, Jer 32:37, Isa 11:11-16, Eze 34:10-14, Eze 36:24, Eze 37:21, Eze 37:22, Eze 39:25, Amo 9:14, Mic 7:11-16
and be: Jer 23:6, Jer 33:16, Jer 50:19, Eze 34:25, Eze 34:26
Reciprocal: Jos 8:1 – Fear not Isa 14:3 – General Isa 44:1 – O Jacob Jer 30:18 – Behold Jer 31:17 – General Jer 43:10 – my servant Jer 49:12 – they whose Lam 4:22 – The punishment of thine iniquity Eze 34:28 – neither Zep 3:16 – be said
Fuente: The Treasury of Scripture Knowledge
Jer 46:27. Before proceeding to the predictions against other heathen nations, the Lord gave a brief piece of consotalion for his own people who were at that time in captivity. They were promised that they would return out of the land of their captivity and rest securely again in their own land.
Fuente: Combined Bible Commentary
Jer 46:27-28. But fear not thou, O my servant Jacob; for I will make a full end of all the nations whither, &c. See notes on Jer 30:10-11, from whence these two verses are taken, containing a comfortable promise to the Jews, that God will not make an utter destruction of them as he hath done of several other nations, against which the prophets have denounced his judgments; but will still preserve a remnant of them, to whom he will perform the promises made to their fathers: see also note on Jer 30:16-17.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
46:27 {a} But fear not thou, O my servant Jacob, and be not dismayed, O Israel: for, behold, I will save thee from afar, and thy seed from the land of their captivity; and Jacob shall return, and be in rest and at ease, and none shall make [him] afraid.
(a) God comforts all his that were in captivity but especially the small Church of the Jews, of which were Jeremiah and Baruch, who remained among the Egyptians: for the Lord never forsakes his, Isa 44:2, Jer 30:10 .
Fuente: Geneva Bible Notes
The Israelites should take courage because the Lord promised to save them from afar, and to bring them back from the land of their captivity. Contrary Jacob would return to his land and enjoy undisturbed security. The Israelites would experience restoration as well as the Egyptians (Jer 46:25-26; cf. Jer 30:10-11; Isa 41:8-13). As in the preceding verse, eschatological blessings seem clearly to be in view.