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Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Jeremiah 46:1–12.
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.
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Summary
Jeremiah 46:11 delivers a profound and ironic prophecy against Egypt, depicting it as a "virgin daughter" suffering a mortal wound for which no earthly remedy, however potent or numerous, can provide healing. This verse underscores the futility of human strength and self-reliance when confronted with the sovereign judgment of God, declaring that Egypt's desperate attempts to recover from its divinely ordained defeat will be utterly in vain.
Context
Literary Context
This verse is situated within a significant prophetic oracle against Egypt, specifically found in Jeremiah 46. The broader context of Jeremiah 46-51 comprises a series of prophecies against various foreign nations, demonstrating Yahweh's universal sovereignty over all peoples, not just Israel. Chapter 46 details Egypt's impending defeat at the hands of Nebuchadnezzar, king of Babylon, particularly referencing the decisive Battle of Carchemish in 605 BC, where Egypt's military might was broken (Jeremiah 46:2-12). Verse 11 serves as a climactic declaration within this oracle, emphasizing the incurable nature of the wound inflicted upon Egypt by divine decree, reinforcing the ultimate triumph of God's will over human power.
Historical & Cultural Context
The historical backdrop is the late 7th century BC, a tumultuous period of shifting geopolitical power as the Neo-Babylonian Empire rose to dominance, challenging the established power of Egypt and the declining Assyrian Empire. Egypt, a long-standing regional superpower, was seen as a formidable force, often relied upon by smaller nations like Judah for protection against Mesopotamian powers. Gilead, a region east of the Jordan River, was renowned in antiquity for its medicinal balm (resin from trees like the balsam), a highly valued commodity known for its potent healing properties. The prophet's ironic command to "Go up into Gilead, and take balm" would have resonated deeply with the cultural understanding of this potent remedy, making the declaration of its ultimate futility even more striking and humiliating for Egypt.
Key Themes
Jeremiah 46:11 powerfully contributes to several overarching themes within the book of Jeremiah and biblical prophecy. Firstly, it highlights the Divine Sovereignty of Yahweh over all nations and historical events, asserting that even the most powerful empires are subject to His will and judgment (Psalm 33:10-11). Secondly, it underscores the Futility of Human Remedies and self-reliance in the face of divine judgment. Egypt's military strength, wealth, and even its attempts at "healing" are declared useless, illustrating that no human effort can avert God's determined purpose (Proverbs 21:30). Lastly, the imagery of a "virgin, the daughter of Egypt" being brought low emphasizes the theme of Humiliation and Irreversible Judgment, portraying a once proud and seemingly inviolable nation suffering an irreparable blow from God, a theme echoed in other prophetic judgments against proud nations, such as Isaiah 14.
Exposition and Analysis
Key Word Analysis
This term (H1330) is the feminine passive participle of an unused root meaning "to separate," hence "a virgin (from her privacy)." It can sometimes refer to a bride or, figuratively, a city or state. When applied to Egypt, it personifies the nation as pure, untouched, and previously unconquered or unmolested, implying a perceived invulnerability and honor. The prophet's use of "virgin" for Egypt is deeply ironic, highlighting its former pride and the profound shock and humiliation of its impending downfall, as a "virgin" nation is about to be "defiled" or conquered by divine decree.
The word (H6875) derives from an unused root meaning "to crack (as by pressure), hence, to leak," referring to a distillation, specifically balsam. This medicinal resin from Gilead was famous for its healing properties for wounds. The command to "take balm" is a sarcastic invitation for Egypt to seek a cure, which the prophet immediately declares will be useless. This emphasizes the severity and incurability of the wound Egypt is about to suffer, a wound beyond the reach of even the most renowned ancient remedies, underscoring the divine nature of the affliction.
This term (H7723) signifies evil (as destructive), ruin, guile, idolatry (as false), or uselessness (as deceptive). Here, it emphatically declares that Egypt's efforts to apply "many medicines" will yield no positive result. It highlights the absolute certainty of divine judgment and the utter powerlessness of human endeavors to counteract God's decree. The attempt at self-remedy is not just ineffective; it is fundamentally futile, leading to no cure because the source of the wound is God Himself.
Verse Breakdown
"Go up into Gilead, and take balm, O virgin, the daughter of Egypt:"
This opening clause is a sarcastic imperative, a divine taunt. The prophet, speaking for God, mockingly commands Egypt—personified as a "virgin daughter" to emphasize its former pride, perceived inviolability, and perhaps its lack of prior major defeats—to seek the famous healing balm from Gilead. This sets up the profound irony of the verse, as a nation facing a mortal, divinely inflicted wound is told to seek a remedy that will prove utterly useless, highlighting the depth of its coming humiliation.
"in vain shalt thou use many medicines;"
This clause immediately negates the preceding ironic command, delivering the core message of futility. The Hebrew phrase for "in vain" (H7723, shâvᵉʼ) powerfully underscores the utter emptiness and ineffectiveness of Egypt's efforts. Despite its resources and attempts to find a cure through numerous "medicines" (H7499, rᵉphuʼâh, a medicament), all such human endeavors will be empty and without effect against the wound God has inflicted. This emphasizes the comprehensive nature of its defeat.
"for thou shalt not be cured."
This concluding declaration delivers the definitive and irreversible judgment. It states unequivocally that Egypt's wound is beyond any earthly remedy, signifying a complete and permanent lack of healing or restoration. The phrase "shalt not be cured" (H8585, tᵉʻâlâh, a channel or bandage, used here in the negative sense of healing) indicates that this is not merely a setback but a divinely ordained, incurable devastation, a final verdict on Egypt's fate at the hands of God.
Literary Devices
Jeremiah 46:11 is rich in literary devices that amplify its powerful message. The most prominent is Irony, where the prophet sarcastically instructs Egypt to seek the renowned "balm in Gilead," only to immediately declare its utter uselessness. This creates a stark contrast between the expected healing properties of the balm and the incurable nature of Egypt's divinely inflicted wound, highlighting the futility of human remedies against God's judgment. Personification is also central, as Egypt is addressed as a "virgin, the daughter of Egypt." This poetic device gives the nation human qualities, emphasizing its former perceived purity, strength, and inviolability, which makes its impending humiliation and incurable wound all the more poignant and devastating. Furthermore, the phrase "many medicines" can be seen as a form of Hyperbole, emphasizing the sheer extent of Egypt's futile efforts to heal itself, underscoring that no amount of human intervention or resourcefulness will suffice to avert God's determined purpose.
Theological and Thematic Connections
Jeremiah 46:11 serves as a stark theological declaration of God's absolute sovereignty over nations and the futility of human strength or wisdom when it stands in opposition to divine decree. It teaches that there are wounds, particularly those inflicted by divine judgment, for which no human remedy or self-effort can provide a cure. This principle extends beyond national judgment to individual spiritual realities, reminding humanity that our deepest ailments—sin, brokenness, and alienation from God—are beyond the scope of any worldly "balm" or "medicine." True healing and restoration can only come from God's sovereign grace and intervention, emphasizing the necessity of humble dependence on Him rather than self-reliance.
Reflection and Application
Jeremiah 46:11 offers a profound challenge to our human tendency to rely on our own resources, wisdom, or strength to solve our deepest problems, particularly those of a spiritual nature. Just as Egypt's military might and access to renowned remedies proved useless against God's judgment, so too are our own efforts insufficient to heal the wounds of sin, brokenness, or spiritual emptiness. This verse calls us to examine what "balms" we are seeking in our lives—whether it be wealth, power, relationships, achievements, or self-help philosophies—when confronted with our inherent spiritual sickness. It underscores that true and lasting healing, restoration, and security come not from human ingenuity or worldly solutions, but from humble reliance on the sovereign power and mercy of God. It compels us to acknowledge that some wounds are incurable by human hands, necessitating a divine physician and a supernatural cure.
Questions for Reflection
FAQ
Why is Egypt referred to as a "virgin, the daughter of Egypt" in this verse?
This is a prophetic personification, a common literary device in the Bible where a nation is depicted as a woman. Calling Egypt a "virgin" (Hebrew, bᵉthûwlâh') emphasizes its perceived strength, purity, and inviolability before its impending defeat. It highlights the profound humiliation and shock of its downfall, as a nation once seen as untouched and unconquered is now brought low and "defiled" by divine judgment. This imagery underscores the unexpected and devastating nature of God's judgment upon a proud and seemingly secure nation.
What is the significance of "balm in Gilead" in this context?
Gilead was a region known for producing a highly prized medicinal resin or balm (Hebrew, tsᵉrîy'), used for healing wounds. The prophet's instruction for Egypt to "Go up into Gilead, and take balm" is deeply ironic. It highlights that even the most potent and renowned earthly remedies are utterly useless against a wound inflicted by God's sovereign judgment. The significance lies in the absolute futility of human efforts to counteract divine decree; no amount of human ingenuity or resourcefulness can undo what God has determined. This serves as a powerful reminder that some wounds are beyond human cure.
How does this verse relate to God's justice and judgment?
Jeremiah 46:11 vividly demonstrates God's absolute sovereignty and justice over all nations. Egypt, a proud and powerful empire, is shown to be completely subject to God's will. The incurable wound signifies a divine judgment for Egypt's pride, its opposition to God's purposes (often seen in its interactions with Israel), and its idolatry. It underscores that God holds nations accountable for their actions and that His judgments are final and inescapable when He determines them. This passage affirms God as the righteous judge of all the earth, whose decrees cannot be thwarted by human strength or wisdom, a theme consistent throughout the prophetic books, such as in Isaiah 45:7.
Christ-Centered Fulfillment
Jeremiah 46:11, with its pronouncement of an incurable wound for Egypt and the futility of all earthly remedies, powerfully foreshadows humanity's own spiritual condition apart from Christ. Just as Egypt's attempts to heal itself with "many medicines" were in vain, so too are all human efforts—whether through good works, religious rituals, philosophical pursuits, or self-improvement—incapable of curing the deep, mortal wound of sin that afflicts every person. Humanity's spiritual sickness is divinely diagnosed as terminal, a condition from which no earthly "balm" can bring true healing. It is into this desperate human condition that Christ enters. He is the ultimate "Balm of Gilead," the divine Physician who alone can heal the incurable wound of sin. Through His sacrificial death and resurrection, Jesus offers the only true remedy for our spiritual brokenness, providing forgiveness, reconciliation with God, and eternal life (Isaiah 53:5). He declares that He came not for the healthy but for the sick (Matthew 9:12), offering a cure that is not "in vain" but eternally effective (1 Peter 2:24). Thus, Jeremiah 46:11, while speaking of national judgment, ultimately points to the universal human need for the unique and sovereign healing found only in the person and work of Jesus Christ, the one who is the Way, the Truth, and the Life (John 14:6), and who offers a healing that lasts forever (Revelation 21:4).