Jeremiah 46:1–12

We now enter on a series of prophetic threats against various nations, beginning with Egypt, going on through the neighbouring enemies of the Jews, and ending with the utter destruction of Babylon... I do not doubt that the order in the Hebrew, which most translations follow, was put in moral order by God, and that a mere chronological sequence would defeat this intention. Our business is not to arrange but to believe... The opening verse is general, "the word of Jehovah which came to Jeremiah against the Gentiles," and it seems to introduce Jeremiah 46 – 51.

The section begins—"The word of the LORD that came to Jeremiah the prophet concerning the nations" (Jer. 46:1). 1. Egypt (Jer. 46:2); 2. The Philistines (Jer. 47:1); 3. Moab (Jer. 48:1); 4. The Ammonites (Jer. 49:1); 5. Edom (Jer. 49:7); 6. Damascus (Jer. 49:23); 7. Kedar (Jer. 49:28); 8. Hazor (Jer. 49:30); 9. Elam (Jer. 49:34); 10. Babylon (Jer. 50 and 51).

He was ready to plead that he was a child who could not speak. But the Lord called him to go to everyone He would send him to, and to speak whatever He commanded — a prophet to the nations, to root out and to pull down, to destroy and to throw down, to build and to plant... Jerusalem and David's house had proved hopelessly wicked, so nothing remained but judgment — a judgment which reaches in principle to all nations. These nations are given into the hands of Nebuchadnezzar, who at the close would be judged like the rest.

In Jeremiah 46 we have the denunciation of Egypt, where these foolish Jews had fled for security, and the further denunciation of Philistia in Jeremiah 47. Then again of Moab (Jer. 48): because all these countries were places to which the Jews looked for security.

Egypt, too, was to reap the results of her ways. Israel kept turning to her for help instead of turning to the Lord (Jer. 2:17-18). Now, says the Lord, "You also shall be ashamed of Egypt" (Jer. 2:36). Chapter 46 records His word about her.

Jeremiah 46 and the chapters that follow contain the prophecies against the nations around Judea, and against Babylon herself. The prophecies about the nations have their own marks. The judgments are not those of the last days, as in Isaiah. In keeping with the general character of the book, they point to the destruction of the different nations, to make way for the rule of one single empire.

But there is a difference with respect to the restoration of those nations in the last days. Egypt, Elam, Moab, Ammon, are restored in the last days; Edom, Damascus, Philistia, Hazor, are not... When the people of Israel entered Canaan, Ammon and Moab were to be spared. They were not Canaanites under the curse. However shameful their origin, they were related to the family of Israel, so their land was kept for them... Edom had been spared too, but their hatred of Israel knew no limit, so they were to be completely destroyed in the judgment of that day.

Indeed, it ends by foretelling God's judgment upon Babylon and Israel's deliverance, whereas Jeremiah began by foretelling God's judgment from Babylon and Israel's captivity. At the end, we are told, not Babylon but Israel is the power God will use! "You are My battle axe and weapons of war: for with you will I break in pieces the nations, and with you will I destroy kingdoms" (Jer. 51:20).

This was the same energetic king whom Josiah attacked at Megiddo, on Neco's way to Carchemish. Josiah did it to his own ruin, and not at all by any design of the Egyptian king, who begged Judah's king in vain to leave him alone. Neco later deposed Jehoahaz and set up Eliakim as king, changing his name to Jehoiakim. But reverse was at hand. At Carchemish Nebuchadnezzar crushed his army. The result was not only the loss of all his possessions in Asia, but the shutting up of the king within his own land from then on.

Egypt then sought to fill the scene of the world. It came up, conquered Judea, and met the power of Babylon at Carchemish. But its power was broken. Nebuchadnezzar became the head of gold over the whole earth, and the times of the Gentiles began. Those times are still running on, and will run until the Lord takes His great power and reigns.

Nebuchadnezzar, the king of Babylon, comes into God-given prominence in Jeremiah's time. The times of the Gentiles began with him. Dominion is given to him, and taken away from Israel. There is a remarkable date given in Jeremiah in relation to this. For anyone who dates ancient history, it is probably the most important date in any ancient records. … Jeremiah mentions it no less than four times, in 25:1; 36:1; 45:1; and 46:2. … "The fourth year of Jehoiakim" is the "first year of Nebuchadnezzar."

In Jeremiah 46 Jeremiah denounces Egypt, where these foolish Jews had fled for security. Jeremiah 47 goes on to denounce Philistia, and then Moab (Jer. 48). All these countries were places to which the Jews looked for security.

Egypt has been a breaking staff to Israel — a staff of reed, which offered much but never fulfilled its promises, bringing only ruin to all who trusted it. Going down to Egypt for help was the constant snare of the people of God. God had brought them out of that land, and in their own deliverance they had seen His judgment on it. Yet they could turn back to it again and again. It is an inconsistency that not one of us who knows himself can claim to be a stranger to!

The earth's broken pots are at war among themselves. Why is the Lord's anointed mixing himself up in their quarrel, unless the Lord has told him to? Does he have such a word? No — the very opposite. Listen to Neco's protest: "What have we to do with each other, king of Judah? I am not coming against you this day, but against the house with which I am at war. And God has commanded me to hurry. Cease opposing God, who is with me, lest He destroy you."

These nations were all to fall under the power of Nebuchadnezzar. But some of them are to be restored in the latter day. Among them will be Elam, Egypt, Moab and Ammon. Not Philistia, though, not Damascus, not Hazor, and above all not Babylon. Chapters 50 and 51 set Babylon's destruction before us in great detail.

This was the same energetic king whom Josiah attacked at Megiddo as the king marched to Carchemish. The attack ruined Josiah, and it was no plan of the Egyptian ruler, who begged the king of Judah in vain to leave him alone. The Egyptian later deposed Jehoahaz and made Eliakim king, changing his name to Jehoiakim. But a reversal was at hand. At Carchemish Nebuchadnezzar completely routed his army. He lost all his territory in Asia, and from then on he could not move outside his own land.

This Pharaoh tried to invade the territory of the king of Babylon. Nebuchadnezzar defeated him in a battle at Carchemish, on the river Euphrates. Jeremiah gave this prophecy about eighteen years before Jerusalem fell, and all of it came true word for word.

Egypt would have liked first place among the nations. But Israel had failed and lost that place, and God had decided to give it to Babylon. So all the nations must be judged, and we see God's care and patience in giving them His word about it.

In Jeremiah 46 we have God's sentence against Egypt, where these foolish Jews had fled for safety. Jeremiah 47 brings the same sentence against Philistia, and Jeremiah 48 against Moab — because the Jews looked to all these countries for safety.

The help of man is useless against the word of God. This was not the first time Egypt had proved a broken reed, piercing the hand of anyone who leaned on it. Pharaoh's army went home without striking a blow for Judah. That only delayed the siege. The Chaldeans soon came up again and destroyed the city with fire.

Going down to Egypt for help was the constant snare of God's people. God had brought them out of that land, and in their own rescue they had seen His judgment on Egypt. Yet again and again they could turn back to it. Sadly, no one who knows himself can claim to be free of the same inconsistency.

In powerful language the prophet describes how Egypt's defenders break away before the unstoppable tide, "because the Lord drove them" (v. 15). God uses Nebuchadnezzar, but the work is still that of "the King whose name is the Lord of hosts" (v. 18).

All these nations were to fall under Nebuchadnezzar's power. But some of them will be restored in a coming day: Elam, Egypt, Moab and Ammon — but not Philistia, not Damascus, not Hazor, and above all not Babylon.

So for Israel's sake God Himself must break the staff they leaned on. He shows mercy in the end, and Egypt is not finally left to judgment, as Edom and Babylon are. Yet from now on Egypt must be a low kingdom — one that no longer invites the confidence it used to invite, and that its neighbours will trust no more.

It was the same energetic king whom Josiah attacked at Megiddo on his route to Carchemish, but to his own ruin. It was no design at all of the Egyptian monarch, who begged the king of Judah in vain to leave him alone. He later deposed Jehoahaz and set up Eliakim as king, changing his name to Jehoiakim. But a reverse was at hand. At Carchemish Nebuchadnezzar routed his army completely. Pharaoh lost all his possessions in Asia, and from then on he was shut up within his own land.

Pashhur, the chief governor in the house of the LORD, struck Jeremiah and put him in the stocks. … His name Pashhur means "most noble." Now it should be "Magor-missabib," which means "terror on every side."

The prophet describes how Egypt's defenders break away before the unstoppable tide, "because the LORD thrust them down" (v. 15). Nebuchadnezzar is the one used, yet the work belongs to "the King, whose name is the LORD of hosts" (v. 18). In the end, when Israel is restored to first place among the nations under our Lord Jesus Christ, Egypt will be inhabited as in the days of old.

Had they sought to flee? They should flee in terror. Had they sought help to escape quickly? Swift should be the vengeance of their foes. God constantly makes the earthly object of trust the rod for the fool's back.

In Jeremiah 46 we have the denunciation of Egypt, where these foolish Jews had fled for security.

There are two main causes of the judgment. The first is Egypt's pride and self-sufficiency. The second is that Egypt has been a breaking staff to Israel — a staff of reed. It offered much but never kept its promises, and it brought only ruin to everyone who trusted it. Going down to Egypt for help was the constant snare of the people of God. Yet God had delivered them from that land, and in their own deliverance they had seen His judgment on it. Yet again and again they could turn back to it. Sadly, it is an inconsistency that none of us who knows himself can claim to be a stranger to. … God Himself must therefore break this staff Israel leaned on. He shows mercy in the end and does not finally leave Egypt to judgment, yet from then on Egypt must be a low kingdom, one that no longer invites the confidence it once invited. The lesson is as plain as it is basic. It is the lesson, "Stop regarding man in whose nostrils is breath, for of what account is he?"

This prophecy was given about eighteen years before the fall of Jerusalem. All was literally fulfilled.

We see Babylon, a young power, rise up and do what Jeremiah foretold. It is enough to fill us with astonishment. It convinces any thoughtful person that God rules in the kingdom of men.

Josiah attacked this same energetic king at Megiddo as the Egyptian marched to Carchemish. Josiah brought ruin on himself. The Egyptian king had never planned it; he begged Josiah in vain to leave him alone. He later deposed Jehoahaz and set up Eliakim as king, changing his name to Jehoiakim. But a reversal was at hand. At Carchemish Nebuchadnezzar routed his army completely. He lost not only all his lands in Asia; from then on he was also shut up inside his own country.

This Pharaoh tried to invade the territory of the king of Babylon. Nebuchadrezzar defeated him in a battle at Carchemish, on the river Euphrates. God gave this prophecy about eighteen years before Jerusalem fell. It all came true, word for word.

First, as to Egypt: God gave a word foretelling the overthrow of Pharaoh Necho's army, which had gone up to the river Euphrates (Jer. 46:2-12). Egypt would have liked the pre-eminence among the nations. But Israel had failed and lost it, and God had decided to give it to Babylon. So all the nations must come under judgment. We see the care and patience of God in giving them His word about it.

God would make them a striking example. He would show that the resources they trusted were only nets to catch them in. Had they sought to flee? They should flee in terror. Had they looked for help to escape quickly? Their enemies would take vengeance just as quickly. Again and again God turns the thing a person trusts on earth into the rod for the fool's back.

We now have another short, separate prophecy. It is about the wound God has already made on Egypt, and how that wound cannot be healed. He clearly means their defeat at the battle of Carchemish — a blow from which they never recovered. The prophecy is there to forbid any revival of hope because of the activity and energy Egypt was showing again for a time.

In Jeremiah 46 we have the denunciation of Egypt, where these foolish Jews had fled for security, and the further denunciation of Philistia in Jeremiah 47. Then again of Moab (Jer. 48) — because all these countries were places to which the Jews looked for security.

Egypt, too, was to reap the results of her ways. Israel was continually turning to her for help instead of turning to the Lord (Jer. 2:17-18). Now the Lord tells them they will be ashamed of Egypt too (Jer. 2:36). Chapter 46 records His word about her.

Nebuchadnezzar completely routed his army at Carchemish. The result was not only the loss of all his possessions in Asia. From then on the king was also shut up inside his own land.

Egypt is a narrow strip of land on each side of the great river that flows through it. The land owes its existence to that river alone... If for one year the river only partially fails, the land is in distress. The world is the same. The unbroken stream of God's mercies keeps it in an existence that would otherwise be impossible. Yet although it is so dependent, the world does not see, as Egypt does not see, what it really depends on... The river itself is their all. They can even take credit for what is God's gift: "My river is mine, and I have made it."

Egypt would have liked the pre-eminence among the nations, but since Israel had failed and lost it, God had decided that it should be given to Babylon. All the nations must therefore be judged, and we see the care and patience of God in giving His word to them concerning this.

In Jeremiah 46 we have the condemnation of Egypt, where these foolish Jews had fled for security. Then comes the condemnation of Philistia in Jeremiah 47. Then Moab as well — because all these countries were places where the Jews looked for security.

The judgment has mainly two causes. The first is Egypt's own pride and self-sufficiency. The second is that Egypt has been a breaking staff to Israel. It was a staff of reed, which offered much but never kept its promises, and brought only ruin to all who trusted it. Going down to Egypt for help was the constant snare of the people of God, even though God had delivered them from that land... God must therefore, for Israel's sake, break this staff they leaned on... The lesson is as plain as it is basic: "Stop regarding man, whose breath is in his nostrils, for of what account is he?"

Jeremiah foretells that the Lord "will punish all those who are circumcised along with the uncircumcised: Egypt, Judah, and Edom and the sons of Ammon, and Moab and all who live in the farthest corners" (Jer. 9:25-26). Then we see Babylon, a fairly young power, rise up and do it. That is enough to fill us with astonishment, and to convince any thoughtful person that God rules in the kingdom of men.

These nations were all to fall under the power of Nebuchadnezzar; but some of them are to be restored in the latter day. Among these nations will be Elam, Egypt, Moab and Ammon, but not Philistia, not Damascus, not Hazor, and above all not Babylon.

This was the same energetic king whom Josiah attacked at Megiddo, as he marched to Carchemish. Josiah brought ruin on himself, and not at all by any design of the Egyptian king, who begged the king of Judah in vain to leave him alone. He afterwards deposed Jehoahaz and set up Eliakim as king, changing his name to Jehoiakim. But reverse was at hand. Then Nebuchadnezzar utterly routed his army at Carchemish. The result was not merely the loss of all his lands in Asia. From then on he stayed shut inside his own land.

First, concerning Egypt, God gave a word to foretell the overthrow of Pharaoh Necho's army, which had gone up to the river Euphrates. Egypt would have liked the first place among the nations. But Israel had failed and lost that place, and God had decided to give it to Babylon. So God must judge all the nations, and we see His care and patience in giving His word to them about this.

They were, in a way, independent of God. They had their river Nile to water the country. They did not depend at all on the dew and rain of heaven. Twice a year the river overflowed its banks… The sun dried up the water the soil did not absorb, and they reaped rich harvests of grain and hay without a drop of rain or dew. This is like the world. They have no need of God. Their springs are all down here. Christians can say, "All my springs are in you." God is the source of all their joys… Egypt had its river. The world, which spiritually is called Egypt, has its river too.

Egypt would be struck, and hardest of all in what was its chief boast — its river.

Jeremiah shows us that the Lord is the true Potentate. Above all earthly kings, He is "the King of Eternity" and "the King of nations" (Jer. 10:7-10). "Who would not fear you?" asks the prophet… In chapter 46, Pharaoh Necho, king of Egypt, is punished, according to the word of "the King whose name is the Lord of Hosts" (v. 18). He carries this out through the king of Babylon, who is also used to carry Israel into captivity. Yet Babylon's punishment must surely follow too, and Israel will be set free again.

In Jeremiah 46 we have the judgment announced against Egypt, where these foolish Jews had fled for safety. Jeremiah 47 announces judgment against Philistia, and then Moab again. All these countries were places the Jews looked to for security.

Going down to Egypt for help was the constant snare of the people of God. God had brought them out of that land, and in their own deliverance they had seen His judgment on it. Yet again and again they could turn back to it. Not one of us who knows himself is a stranger to that inconsistency!… The lesson is as plain as it is basic. It is the lesson, "Stop regarding man in whose nostrils is breath, for of what account is he?"

Our chapter has two parts. They deal with events a long way apart in time. The opening verse is general — "the word of the Lord which came to Jeremiah against the Gentiles" — and seems to introduce Jeremiah 46–51. Verses 2-12 make up the first of the two condemnations of Egypt that fill the chapter, and verses 13-28 the second.

It was the same energetic king whom Josiah attacked at Megiddo as he marched to Carchemish. Josiah brought ruin on himself, and the Egyptian ruler had no such plan: he begged the king of Judah in vain to leave him alone… But a reverse was at hand. At Carchemish Nebuchadnezzar completely routed his army. The Egyptian king lost all his possessions in Asia, and from then on he was shut up within his own land.

This Pharaoh tried to invade the territory of the king of Babylon. Nebuchadnezzar defeated him in a battle at Carchemish, on the river Euphrates. This prophecy came about eighteen years before the fall of Jerusalem. It all came true to the letter.

There was also a Lud among the sons of Shem. He was the ancestor of the well-known Lydian race in the west of Asia Minor. It is important to tell him apart from those descended from Mizraim, who spread out west of the Nile. Those were archers, as we learn from Isaiah 66:19 and Jeremiah 46:9, where the African peoples seem to be listed and described that way… There ought not to be a doubt that they were African.

In Jeremiah 46:9 we find Cush and Phut joined to the Egyptian army — that is, to Mizraim, another son of Ham — and the Lydians too. Persia, Lud and Phut were among the hired soldiers of Tyre (Ezekiel 27:10). Cush, Phut and Lud stand with Mizraim, or Egypt, again in Ezekiel 30:5. Cush, Phut, Mizraim and Lubim (not Ludim) are together again in Nahum 3:9… Nahum shows that Cush and Phut had a natural link with Egypt.

Egypt, too, was to reap the results of her ways. Israel kept turning to her for help instead of turning to the Lord (Jer. 2:17-18). Now, says the Lord, "You also shall be ashamed of Egypt" (Jer. 2:36). Chapter 46 records His word about her.

Egypt would have liked the first place among the nations. But Israel had failed and lost it, and God had decided to give it to Babylon. So all the nations must come under judgment, and we see the care and patience of God in sending them His word about it.

This also bears on what is still future. When the last king of the north conquers and plunders Egypt, the Lubim and Cush will be at his heels. But Edom and Moab and the chief of the people of Ammon will be delivered out of his hands.

At the end, when Israel is restored to national first place under our Lord Jesus Christ, Egypt shall be inhabited as in the days of old.

This was the same energetic king whom Josiah attacked at Megiddo on his way to Carchemish. Josiah brought ruin on himself. The Egyptian king had no such plan, and had begged the king of Judah in vain to leave him alone. But a reversal was near. Nebuchadnezzar routed his army at Carchemish completely. He lost all his lands in Asia, and from then on the king was shut up inside his own country.

Egypt would have liked first place among the nations. But Israel had failed and lost it, so God had decided to give it to Babylon. All the nations must therefore face judgment, and we see God's care and patience in giving them His word about this.

These chapters contain the prophecies against the nations around Judea, and against Babylon herself. The prophecies about the nations have special features. The judgments are not those of the last days, as in Isaiah. In keeping with the general character of the book, they refer to the destruction of the different nations to make way for the rule of one single empire.

The expression "the day of Jehovah" is found often in the Old Testament, and "the day of the Lord" in the New Testament. This "day", which Scripture always presents as a future time or event, will bring sudden judgments on men and nations on the earth.

This day is mentioned in relation to the judgment of several nations: Babylon (Isa. 13:9), Egypt (Jer. 46:10; Ezek. 30:3), the Assyrian (Joel, five times), Israel (Amos 5:18 and 20), Judah (Zeph. 1:7 and 14); or in a general way (1 Thess. 5:2).

He ends His reading with the words "to proclaim the year of the Lord's favor." He closed the book in the middle of a sentence, because Isaiah goes on to say, "and the day of vengeance of our God." In this way He drew a sharp line between the two events... But the day of vengeance was not to be fulfilled yet. Old Testament Scripture had not shown that grace would be preached for a long time before that day came. Yet the preaching of grace has now continued for nearly 2000 years. The One who has closed the Old Testament book of prophecy for now will Himself open it again to disclose the day of vengeance.

"The sword of Jehovah is filled with blood... for Jehovah has a sacrifice in Bozrah, and a great slaughter in the land of Idumea"... Christendom has lost this terrible judgment of the living... The resurrection has changed everything in the church's relationship with God, and Christians have largely lost sight of the judgment of the living. They are used to expecting judgment only after death. But there will be a judgment of the living as well as a judgment of the dead.

Scripture reveals a mighty heavenly host, and rulers and powers in the unseen world. God is the God of them all, as well as God of all the elements of nature, which He has often used to punish His enemies. "The stars in their courses fought against Sisera." Judges 5:20... In Ps. 24:10 the Lord Jesus is shown to be "Jehovah of hosts: he is the king of glory."

Tseri, the balm, is the gum of the balsam bush, of great medicinal value. Gilead was famous for producing it. Scripture uses it as a proverb to set out the healing God had for His people if they really turned to Him (Jeremiah 8:22; Jeremiah 46:11; Jeremiah 51:8). Merchants carried it into Egypt and elsewhere (Genesis 37:25; Ezekiel 27:17). Jacob sent a little of it to Joseph (Genesis 43:11).

The prophet Jeremiah twice observes that when God brings His judgements on a people, no medicine will cure them (Jeremiah 30:13; Jeremiah 46:11).

Nebuchadnezzar utterly routed his army at Carchemish. The result was not only the loss of all his possessions in Asia. The defeat also shut the king up inside his own land from then on.

Here is another short, separate prophecy. It is about how incurable the breach is that God has already made on Egypt. That was clearly at their defeat in the battle of Carchemish — a blow they never recovered from. The prophecy forbids any revival of hope because of the activity and energy Egypt was showing again for the time. God announces that no bandage will bind up the broken arm so that it can hold the sword again.

Egypt would have liked the pre-eminence among the nations, but since Israel had failed and lost it, God had decided to give it to Babylon. So God must judge all the nations, and we see His care and patience in giving His word to them about this.

Egypt has been a breaking staff to Israel — a staff of reed, which offered much but never kept its promises, bringing only ruin to all who trusted it. Going down to Egypt for help was the constant snare of the people of God. Yet God had delivered them from that land, and in their own deliverance they had seen His judgment on it. Yet again and again they could turn back to it. It is the lesson, "Stop regarding man in whose nostrils is breath, for of what account is he?"

Only the rod falling on Another could bring healing to us. Without the cross and its stripes there could be no balm of Gilead for wounded men.

Our chapter has two parts. They refer to events separated by a long gap of time. Verses 2-12 make up the first of the two denunciations of Egypt which fill the chapter, and verses 13-28 the second.

Necho was able to attack the king of Assyria at a place as far away as Carchemish. This shows the strength of Egypt at that time. But the power of Babylon was growing. After three years Nebuchadnezzar defeated the army of Necho at Carchemish. He recovered every place from the river of Egypt to the Euphrates, and "the king of Egypt did not come again out of his land."

Here is another distinct, short prophecy. It is about how impossible it was to heal the breach God had already made upon Egypt. This points to their defeat at the battle of Carchemish — a blow from which they never recovered. The prophecy forbids any revival of hope because of the activity and energy Egypt was showing again for the moment.

First, about Egypt: God gave a word to foretell the overthrow of Pharaoh Necho's army, which had gone up to the river Euphrates (Jer. 46:2-12). Egypt would have liked to be first among the nations. But Israel had failed and lost that place, and God had decided to give it to Babylon. All the nations must therefore be judged, and we see the care and patience of God in giving His word to them about this.

Egypt, too, was to reap the results of her ways. Israel was continually turning to her for help instead of turning to the Lord (Jer. 2:17-18). Now, says the Lord, "You will be put to shame by Egypt too" (Jer. 2:36). In chapter 46 His word about her is recorded.

The special and instructive contrasts here are "men" and "God," "flesh" and "spirit." Man with his horses and chariots and horsemen presents a show of strength. The natural mind thinks nothing can resist it. But "when the Lord stretches out his hand, the helper will stumble, and he who is helped will fall, and they will all perish together."

These nations were all to fall under the power of Nebuchadnezzar. But some of them are to be restored in the latter day. Among these nations will be Elam, Egypt, Moab and Ammon — but not Philistia, not Damascus, not Hazor, and above all not Babylon.