TRV
Translation
King James Version
¶ The word of the LORD which came to Jeremiah the prophet against the Gentiles;
Complete Jewish Bible
This is the word of ADONAI that came to Yirmeyahu the prophet concerning the nations.
Berean Standard Bible
This is the word of the LORD about the nations—the word that came to Jeremiah the prophet
American Standard Version
The word of Jehovah which came to Jeremiah the prophet concerning the nations.
World English Bible Messianic
the LORD’s word which came to Jeremiah the prophet concerning the nations.
Geneva Bible (1599)
The wordes of the Lord, which came to Ieremiah the Prophet against the Gentiles,
Young's Literal Translation
That which hath been the word of Jehovah unto Jeremiah the prophet concerning the nations,
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In the KJVVerse 20,047 of 31,102
Study This Verse
Commentary on Jeremiah 46 verses 1–12
1 ¶ The word of the LORD which came to Jeremiah the prophet against the Gentiles;
2 Against Egypt, against the army of Pharaohnecho 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 Order ye the buckler and shield, and draw near to battle.
4 Harness the horses; and get up, ye horsemen, and stand forth with your helmets; furbish the spears, and put on the brigandines.
5 Wherefore have I seen them dismayed and turned away back? and their mighty ones are beaten down, and are fled apace, and look not back: for fear was round about, saith the LORD.
6 Let not the swift flee away, nor the mighty man escape; they shall stumble, and fall toward the north by the river Euphrates.
7 Who is this that cometh up as a flood, whose waters are moved as the rivers?
8 Egypt riseth up like a flood, and his waters are moved like the rivers; and he saith, I will go up, and will cover the earth; I will destroy the city and the inhabitants thereof.
9 Come up, ye horses; and rage, ye chariots; and let the mighty men come forth; the Ethiopians and the Libyans, that handle the shield; and the Lydians, that handle and bend the bow.
10 For this is the day of the Lord GOD of hosts, a day of vengeance, that he may avenge him of his adversaries: and the sword shall devour, and it shall be satiate and made drunk with their blood: for the Lord GOD of hosts hath a sacrifice in the north country by the river Euphrates.
11 Go up into Gilead, and take balm, O virgin, the daughter of Egypt: in vain shalt thou use many medicines; for thou shalt not be cured.
12 ¶ The nations have heard of thy shame, and thy cry hath filled the land: for the mighty man hath stumbled against the mighty, and they are fallen both together.
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 (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–12. Public domain.
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SUMMARY
Jeremiah 46:1 serves as a foundational introductory verse, inaugurating a significant literary division within the book of Jeremiah dedicated to divine pronouncements against foreign nations. This verse unequivocally establishes the authoritative and divine origin of the subsequent messages, declaring them to be "the word of the LORD" delivered through His chosen messenger, Jeremiah the prophet, specifically directed "against the Gentiles." It thus sets the stage for a profound series of oracles that underscore God's universal sovereignty, justice, and active involvement in the destinies of all surrounding kingdoms, commencing with Egypt.
CONTEXT
Literary Context: Jeremiah 46:1 functions as a formal superscription, marking the commencement of a major new literary unit within the book: the Oracles Against the Nations (chapters 46-51). Prior to this pivotal verse, Jeremiah's prophetic ministry primarily focused on Judah and Jerusalem, addressing their spiritual apostasy, impending judgment, and the promise of eventual restoration. The explicit shift in audience from Judah to "the Gentiles" (foreign nations) signals a profound broadening of the theological scope, unequivocally demonstrating God's universal sovereignty over all peoples and powers. This section is strategically positioned after the prophecies detailing Judah's fall and before the narratives of Jeremiah's post-exilic ministry, emphasizing that even amidst Judah's darkest hour and national collapse, Yahweh remains in absolute control of all global events and empires. The immediate focus on Egypt in the subsequent verses Jeremiah 46:2-26 swiftly clarifies which "Gentiles" are initially in view, highlighting Egypt's enduring historical and contemporary geopolitical significance in relation to Judah.
Historical & Cultural Context: Jeremiah's extensive ministry (spanning the late 7th to early 6th century BC) unfolded during a period of unprecedented geopolitical upheaval across the ancient Near East. The once-dominant Assyrian Empire was in rapid decline, giving way to the formidable ascendant Neo-Babylonian Empire under Nebuchadnezzar. Egypt, a perennial regional power, vigorously sought to reassert its influence, frequently clashing with Babylon and drawing smaller states like Judah into its strategic orbit. Judah, caught between these two superpowers, frequently vacillated between aligning with Egypt for perceived protection against Babylonian aggression and submitting to Babylonian suzerainty. Jeremiah consistently and vehemently warned against relying on human alliances, particularly with Egypt, urging unwavering faithfulness and exclusive trust in Yahweh alone. These prophecies against the nations, therefore, are far more than abstract theological statements; they are direct divine interventions into the complex and perilous political realities of the day, revealing God's intricate hand in the rise and fall of empires, a concept profoundly elaborated in texts like Daniel 2. The term "Gentiles" (Hebrew: goyim) would have resonated deeply with an Israelite audience, who inherently understood themselves as distinct and set apart from the surrounding nations, yet here they witness God's active, judgmental, and sovereign engagement with those very nations.
Key Themes: This introductory verse immediately and powerfully establishes several foundational themes that permeate not only the Oracles Against the Nations but indeed the entire prophetic corpus. Firstly, Divine Sovereignty is paramount; the declarative phrase "the word of the LORD" unequivocally underscores that these pronouncements are not mere human political analyses or prognostications but direct, authoritative, and infallible revelations from the sovereign God who governs all nations, not exclusively Israel. This theme resonates throughout Scripture, as seen in Psalm 33:10-11, which declares God's counsel against the nations. Secondly, the theme of Universal Judgment is powerfully introduced, demonstrating that God's justice and moral accountability extend far beyond His covenant people to encompass all peoples and kingdoms, holding them responsible for their actions, pride, and idolatry. This motif is a recurring feature in prophetic literature, with similar oracles found in Isaiah 13:1 and Ezekiel 25:1. Thirdly, the verse highlights the crucial Role of the Prophet as God's authentic mouthpiece, emphasizing that Jeremiah is not articulating his own thoughts or political opinions but is faithfully delivering Yahweh's precise message, a calling divinely established and affirmed in Jeremiah 1:5.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Jeremiah 46:1 primarily functions as a Superscription or Introductory Formula. This literary device is a common feature in prophetic books, serving to formally introduce a new section of prophecy, clearly identify the divine source of the message, name the human prophet through whom it is delivered, and explicitly state the subject matter or intended recipient of the oracle. Its formal and declarative nature lends immense authority and gravitas to the pronouncements that follow. The verse also employs Repetition of a common prophetic phrase ("the word of the LORD came to...") which reinforces the consistent divine origin and unified nature of all true prophecy throughout Scripture. Furthermore, it sets up a clear Antithesis or stark contrast by shifting the prophetic focus from the covenant people of Israel/Judah to "the Gentiles," thereby highlighting God's universal scope of judgment and sovereignty that extends far beyond His covenant relationship with one nation.
THEOLOGICAL AND THEMATIC CONNECTIONS
Jeremiah 46:1 holds profound theological significance as it dramatically expands the scope of God's active involvement beyond the immediate concerns of Israel. It unequivocally declares that the God of Israel is not merely a tribal deity or a national god, but the sovereign Lord over all nations, holding them accountable for their actions, their pride, and their idolatry. This universal dominion underscores God's impartial justice and His active, providential involvement in the rise and fall of empires, demonstrating with absolute clarity that no earthly power, no matter how mighty, operates outside of His ultimate control and sovereign purpose. The very act of delivering prophecies "against the Gentiles" powerfully asserts Yahweh's unique claim as the one true God, contrasting Him sharply with the impotent and false gods of the nations. This profound truth provides immense comfort and assurance to Israel, even in their impending exile and oppression, knowing that their God reigns supreme over their oppressors and that His ultimate plan will prevail.
REFLECTION AND APPLICATION
Jeremiah 46:1 offers profound and enduring lessons for contemporary believers navigating a world often characterized by political turmoil, shifting geopolitical alliances, and the dramatic rise and fall of global powers. This verse serves as a powerful and unwavering reminder that God remains utterly sovereign over all earthly affairs. No government, no dictator, no international body, no economic force operates outside of His ultimate authority, divine purpose, and providential oversight. This liberating truth should instill within us a deep sense of peace, unwavering trust, and confident assurance in God's overarching plan, even when global circumstances appear chaotic, unjust, or beyond human comprehension. It calls us, as followers of Christ, to pray earnestly and consistently for our leaders and nations, recognizing that God can powerfully use even ungodly rulers to fulfill His righteous purposes, and that ultimately, all will stand accountable before Him. Furthermore, this verse reminds us that God's profound concern for justice, righteousness, and the redemption of humanity extends to all peoples, challenging us to actively participate in sharing the Gospel and advocating for justice globally, thereby reflecting His universal love, dominion, and redemptive heart for every nation.
Questions for Reflection
FAQ
Why did God deliver prophecies against foreign nations through Jeremiah?
Answer: God delivered prophecies against foreign nations through Jeremiah for several crucial and interconnected reasons. Firstly, it powerfully underscored His universal sovereignty – demonstrating unequivocally that He is not merely the God of Israel, but the supreme and ultimate ruler over all peoples, kingdoms, and empires. This directly challenged the prevalent ancient Near Eastern notion that other nations had their own gods who were truly in charge of their destinies. Secondly, these oracles served as a profound vindication of His justice, showing that God holds all nations accountable for their actions, particularly their pride, idolatry, oppression, and violence, regardless of their covenant relationship with Him. Thirdly, they provided immense comfort and assurance to Israel, especially as they faced the terrifying prospect of exile and oppression from these very nations. Knowing that their God was in absolute control of their formidable enemies offered a vital source of hope that His ultimate plan for them would prevail, as seen in the broader narrative of Jeremiah 29. Finally, these prophecies subtly revealed God's redemptive purpose for all humanity, foreshadowing a future time when people from every nation would come to know and worship Him, a theme that blossoms fully in the New Testament.
CHRIST-CENTERED FULFILLMENT
Jeremiah 46:1, by declaring God's sovereign word "against the Gentiles," lays profound foundational groundwork for understanding the universal scope of God's redemptive plan, a plan that ultimately culminates in the person and work of Jesus Christ. While these Old Testament prophecies initially speak of judgment upon the nations, they implicitly point to a divine authority that will one day gather people from every tribe, tongue, and nation into His kingdom. Jesus Christ is the ultimate "Word of the LORD" made flesh, as John 1:14 so profoundly proclaims, the authoritative, final, and complete revelation of God not just to Israel but to all humanity. He is the true Prophet, greater than Jeremiah, who speaks God's ultimate and perfect word, as powerfully highlighted in Hebrews 1:1-2. Furthermore, Christ's mission and ultimate triumph extend far beyond the boundaries of Israel; He is the Lamb of God who takes away the sin of the world, drawing all peoples to Himself (John 12:32). His Great Commission in Matthew 28:19 explicitly commands His followers to make disciples of "all nations" (the Greek ethne, which directly corresponds to the Old Testament goyim), demonstrating that God's ultimate purpose for the Gentiles is not merely judgment but salvation, reconciliation, and full inclusion into His eternal kingdom, a glorious reality fully realized in the multi-ethnic worship before the throne in Revelation 7:9-10.