Jeremiah 46:27

Translation
King James Version
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.
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KJV (with Strong's)
But fear H3372 not thou, O my servant H5650 Jacob H3290, and be not dismayed H2865, O Israel H3478: for, behold, I will save H3467 thee from afar off H7350, and thy seed H2233 from the land H776 of their captivity H7628; and Jacob H3290 shall return H7725, and be in rest H8252 and at ease H7599, and none shall make him afraid H2729.
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Complete Jewish Bible
"Yet don't be afraid, Ya'akov my servant; don't be distressed, Isra'el. For I will save you from faraway places, and your offspring from the lands where they are held captive. Ya'akov will return and be at peace, quiet, with no one to make him afraid.
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Berean Standard Bible
But you, O Jacob My servant, do not be afraid, and do not be dismayed, O Israel. For I will surely save you out of a distant place, your descendants from the land of their captivity! Jacob will return to quiet and ease, with no one to make him afraid.
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American Standard Version
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.
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World English Bible Messianic
But don’t you be afraid, Jacob my servant, neither be dismayed, Israel: for, behold, I will save you from afar, and your seed from the land of their captivity; and Jacob shall return, and shall be quiet and at ease, and no one shall make him afraid.
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Geneva Bible (1599)
But feare not thou, O my seruant Iaakob, and be not thou afraid, O Israel: for behold, I will deliuer thee from a farre countrey, and thy seede from the land of their captiuitie, and Iaakob shall returne and be in rest, and prosperitie, and none shall make him afraid.
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Young's Literal Translation
And thou, thou dost not fear, my servant Jacob, Nor art thou dismayed, O Israel, For lo, I am saving thee from afar, And thy seed from the land of their captivity, And Jacob hath turned back, And hath been at rest, and been at ease, And there is none disturbing.
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See also
Isaiah 43:5Isaiah 43:1Jeremiah 30:10Jeremiah 30:11Isaiah 41:13Isaiah 41:14Jeremiah 50:19
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Prophecy Against the Egyptians and Philistines
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SUMMARY

Jeremiah 46:27 delivers a profound divine assurance to the nation of Israel, offering a stark contrast to the preceding prophecies of judgment against foreign nations. Amidst the looming threat of Babylonian exile and the scattering of God's people, this verse provides a powerful message of comfort, commanding Israel not to fear or be dismayed. It unequivocally promises their future salvation from distant lands of captivity, a physical return to their homeland, and a subsequent era of profound rest, ease, and security, where no adversary will cause them fear. This declaration underscores God's unwavering covenant faithfulness and His ultimate plan for the restoration of His chosen people.

CONTEXT

  • Literary Context: Jeremiah 46:27 marks a significant and tender shift in tone within the book of Jeremiah. Chapters 46-51 are primarily dedicated to prophecies against various foreign nations, detailing God's impending judgments upon them, particularly the defeat of Egypt by Babylon in chapter 46. Within this larger section of international condemnations, verses 27 and 28 stand out as a direct, compassionate address to Israel. This strategic placement emphasizes God's distinct and enduring covenant relationship with His people, even as He exercises His sovereign judgment over the world. It serves as a powerful reminder that while divine judgment is universal, God's redemptive plan for Israel remains steadfast, offering a future beyond the immediate devastation and exile.
  • Historical & Cultural Context: The historical backdrop for Jeremiah's prophecies is the tumultuous late 7th and early 6th centuries BCE, a period dominated by the rise of the Neo-Babylonian Empire under Nebuchadnezzar. Judah, having oscillated between alliances with Egypt and Babylon, was ultimately subjected to Babylonian rule, leading to the destruction of Jerusalem and the Temple, and the exile of its people in stages (e.g., the first deportation in 597 BCE and the final destruction in 586 BCE). The "land of their captivity" explicitly refers to Babylon, where many Israelites would be taken. The promise of return "from afar off" speaks to the vast distance and the seemingly insurmountable challenge of returning from such a powerful empire. Culturally, the concept of "rest and ease" was deeply tied to the promises of the land and God's secure presence among His people, a stark contrast to the instability and fear experienced during periods of foreign domination and exile.
  • Key Themes: This verse powerfully contributes to several key themes woven throughout Jeremiah and the broader prophetic literature. Firstly, it highlights Divine Comfort and Assurance, as God directly addresses Israel with tender, encouraging words, "fear not... and be not dismayed." This demonstrates God's unwavering care for His chosen people, even in their darkest times of punishment and dispersion (Isaiah 41:10 - Do Not Fear, For I Am With You). Secondly, the Promise of Deliverance and Restoration is central, explicitly foretelling the end of the Babylonian exile and the physical return of the Jewish people and their "seed" to their homeland (Jeremiah 29:10-14 - God's Plans for Hope and a Future). Thirdly, the theme of Security and Peace is vividly portrayed by the promise that "Jacob shall return, and be in rest and at ease, and none shall make him afraid," painting a picture of future tranquility and freedom from oppression (Micah 4:4 - Everyone Will Sit Under Their Own Vine and Fig Tree). Finally, it powerfully underscores God's Covenant Faithfulness, demonstrating that despite Israel's persistent unfaithfulness and the consequences of their sin, God remains true to His promises made to their patriarchs, ensuring their ultimate preservation and restoration (Genesis 28:15 - God's Promise to Jacob).

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Fear (Hebrew, yârêʼ', H3372): This primitive root (H3372) means to fear, morally to revere, or causatively to frighten. In this context, the command "fear not" (אַל־תִּירָא) is a divine imperative, often preceding a promise of God's presence or intervention. It directly addresses Israel's natural human response to their dire circumstances (exile, national defeat) and calls them to trust in God's power and faithfulness rather than succumb to terror or dread.
  • Save (Hebrew, yâshaʻ', H3467): A primitive root (H3467) meaning properly, to be open, wide or free, i.e. (by implication) to be safe; causatively, to free or succor. This implies deliverance, help, preservation, or rescue. Here, "I will save thee" (וְהוֹשַׁעְתִּיךָ) is a direct declaration of God's active, powerful intervention to bring about Israel's liberation from captivity, emphasizing His role as their deliverer and source of salvation.
  • Rest (Hebrew, shâqaṭ', H8252): A primitive root (H8252) meaning to repose, usually figuratively. It conveys the idea of appeasement, quietness, or being at ease. When combined with "at ease" (שָׁאֲנָן, H7599, meaning to loll, i.e., be peaceful), it paints a comprehensive picture of settled peace, security, and freedom from disturbance. This "rest" is not merely the absence of conflict but a profound state of well-being and divine protection, promised after their period of suffering.

Verse Breakdown

  • "But fear not thou, O my servant Jacob, and be not dismayed, O Israel:" This opening clause delivers a direct, tender, and authoritative command from God to His people. The use of both "Jacob" and "Israel" is a common poetic parallelism, referring to the entire nation, emphasizing their covenant relationship with God ("my servant"). The double negative imperative ("fear not," "be not dismayed") forcefully counteracts the natural human response to their impending or ongoing suffering, calling them to trust in God's sovereign plan despite appearances.
  • "for, behold, I will save thee from afar off, and thy seed from the land of their captivity;" This clause provides the divine reason for the command not to fear. "For, behold" introduces a solemn divine promise. God explicitly states His intention to "save" them, not just from immediate danger, but "from afar off"—referring to their distant place of exile, Babylon. The inclusion of "thy seed" (posterity) extends the promise beyond the current generation to future generations, ensuring the continuity of the covenant people and their return from the "land of their captivity," a direct reference to the Babylonian exile.
  • "and Jacob shall return, and be in rest and at ease, and none shall make [him] afraid." This final clause describes the glorious outcome of God's saving act. "Jacob shall return" signifies the physical repatriation of the exiles to their homeland. The subsequent phrases, "be in rest and at ease," depict a state of profound peace, security, and prosperity, free from the anxieties and oppressions of foreign rule. The culminating promise, "none shall make him afraid," guarantees a future era of complete security and divine protection, where external threats and internal anxieties are banished, signifying a comprehensive restoration of well-being.

Literary Devices

Jeremiah 46:27 employs several powerful literary devices to convey its message of comfort and hope. Direct Address is prominent, as God speaks directly to "my servant Jacob" and "O Israel," creating an intimate and personal tone that underscores His enduring relationship with His people despite their unfaithfulness. Parallelism is evident in the paired commands "fear not" and "be not dismayed," as well as the dual address to "Jacob" and "Israel," which serves to reinforce the message and emphasize its comprehensive application to the entire nation. The verse also utilizes Contrast, setting this promise of hope and restoration against the backdrop of the preceding prophecies of judgment against other nations, highlighting Israel's unique status as God's covenant people. Finally, the imagery of "rest and at ease" and "none shall make him afraid" functions as Symbolism for a future ideal state of peace, security, and divine favor, a prophetic vision of shalom that transcends mere political stability to encompass spiritual and existential well-being.

THEOLOGICAL AND THEMATIC CONNECTIONS

This verse is a profound testament to God's unwavering covenant faithfulness and His sovereign control over history. Even when His people face the consequences of their sin through exile and dispersion, God's ultimate plan for their salvation and restoration remains intact. It demonstrates that divine judgment is not the final word for His chosen people, but rather a disciplinary measure intended to lead to repentance and ultimately, renewal. The promise of "rest and ease" points to the eschatological hope of shalom, a comprehensive peace that God alone can provide, which transcends political stability to encompass spiritual and existential well-being. This passage affirms that God's love for Israel is enduring, and His promises are unbreakable, providing a foundation for hope even in the darkest of times.

REFLECTION AND APPLICATION

Jeremiah 46:27 offers timeless encouragement for believers navigating their own seasons of fear, uncertainty, or "captivity"—whether literal, emotional, or spiritual. Just as God addressed a dismayed Israel, He speaks to us today, reminding us not to succumb to anxiety or despair, for He is our ultimate Deliverer. This verse calls us to trust in God's sovereign power to save us, even when our circumstances seem "afar off" from any hope of resolution. It assures us that God's plan for our lives includes a future of "rest and ease," a profound peace that comes from His presence and protection, where no earthly threat can ultimately make us afraid. Our application lies in cultivating a deep-seated trust in God's faithfulness, remembering that His promises transcend our immediate struggles and point to a secure future in Him. This hope empowers us to face adversity with courage, knowing that our ultimate security rests in the hands of our faithful God.

Questions for Reflection

  • What "captivity" or source of dismay in your life might God be calling you not to fear today?
  • How does the promise of God's saving power "from afar off" encourage you when solutions seem distant or impossible?
  • In what ways can you actively pursue "rest and ease" in God, even amidst current anxieties or challenges?
  • How does this verse deepen your understanding of God's faithfulness to His promises, both historically and personally?

FAQ

Why is this message of hope for Israel placed within a chapter of judgment against Egypt?

Answer: The placement of Jeremiah 46:27 is highly significant. Chapters 46-51 consist of prophecies against foreign nations, with chapter 46 specifically detailing God's judgment on Egypt. By inserting this promise of hope for Israel amidst pronouncements of doom for other nations, God underscores His unique covenant relationship with His people. It serves as a powerful contrast, demonstrating that while God is sovereign over all nations and brings judgment upon them, His ultimate plan for Israel is one of restoration and salvation, not utter destruction. This highlights God's distinct faithfulness to His chosen people, even when they are disciplined.

Does this promise of "rest and ease" apply only to the physical return from Babylonian exile?

Answer: While the immediate historical fulfillment of Jeremiah 46:27 points to the physical return of the Jewish people from Babylonian captivity (as detailed in Ezra and Nehemiah), the language used often carries broader, eschatological implications. The "rest and ease" and the assurance that "none shall make him afraid" speak to an ideal state of security and peace that transcends temporary political stability. The prophets often used promises of physical return as a foreshadowing of a more profound, spiritual, and ultimate restoration in the messianic age, pointing towards the complete peace and security found in God's eternal kingdom. This also resonates with the ultimate rest offered in Christ.

CHRIST-CENTERED FULFILLMENT

Jeremiah 46:27, with its profound promises of comfort, salvation, and ultimate rest for "my servant Jacob," finds its ultimate and most glorious fulfillment in Jesus Christ. While the immediate historical context points to Israel's return from Babylonian exile, the deeper spiritual realities foreshadowed here are perfectly realized in the person and work of the Messiah. Jesus himself is the true "servant" of God, the ultimate Israelite, through whom God's promises to His people are perfectly embodied and extended to all who believe. He is the one who truly delivers us "from afar off," not merely from physical captivity, but from the far greater captivity of sin and death, bringing us into His glorious kingdom (Colossians 1:13-14 - Delivered from Darkness to Light). The "rest and ease" promised to Jacob finds its perfect expression in Christ, who invites all who are weary and burdened to come to Him for true rest for their souls (Matthew 11:28-30 - Come to Me, All Who Are Weary). In Him, believers find a security where "none shall make him afraid," for Christ has conquered all enemies, including sin, death, and the devil, guaranteeing eternal safety and peace for His flock (John 10:28-29 - Eternal Security in Christ). Thus, Jeremiah 46:27 is not just a historical promise, but a prophetic glimpse into the comprehensive salvation, peace, and security that God provides through His Son, Jesus Christ, for all who are part of His spiritual Israel (Galatians 3:29 - Heirs According to the Promise).

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Commentary on Jeremiah 46 verses 13–28

I. II. Main points1. 2. Sub-points

In these verses we have,

I. Confusion and terror spoken to Egypt. The accomplishment of the prediction in the former part of the chapter disabled the Egyptians from making any attempts upon other nations; for what could they do when their army was routed? But still they remained strong at home, and none of their neighbours durst make any attempts upon them. Though the kings of Egypt came no more out of their land (Kg2 24:7), yet they kept safe and easy in their land; and what would they desire more than peaceably to enjoy their own? One would think all men should be content to do this, and not covet to invade their neighbours. But the measure of Egypt's iniquity is full, and now they shall not long enjoy their own; those that encroached on others shall not be themselves encroached on. The scope of the prophecy here is to show how the king of Babylon should shortly come and smite the land of Egypt, and bring the war into their own bosoms which they had formerly carried into his borders, Jer 46:13. This was fulfilled by the same hand with the former, even Nebuchadnezzar's, but many years after, twenty at least, and probably the prediction of it was long after the former prediction, and perhaps much about the same time with that other prediction of the same event which we had Jer 43:10.

1.Here is the alarm of war sounded in Egypt, to their great amazement (Jer 46:14), notice given to the country that the enemy is approaching, the sword is devouring round about in the neighbouring countries, and therefore it is time for the Egyptians to put themselves in a posture of defence, to prepare for war, that they may give the enemy a warm reception. This must be proclaimed in all parts of Egypt, particularly in Migdol, Noph, and Tahpanhes, because in these places especially the Jewish refugees, or fugitives rather, had planted themselves, in contempt of God's command (Jer 44:1), and let them hear what a sorry shelter Egypt is likely to be to them.

2.The retreat hereupon of the forces of other nations which the Egyptians had in their pay is here foretold. Some considerable number of those troops, it is probable, were posted upon the frontiers to guard them, where they were beaten off by the invaders and put to flights. Then were the valiant men swept away (Jer 46:15) as with a sweeping rain (it is the word that is used Pro 28:3); they can none of them stand their ground, because the Lord drives them from their respective posts; he drives them by his terrors; he drives them by enabling the Chaldeans to drive them. It is not possible that those should fix whom the wrath of God chases. He it was (Jer 46:16) that made many to fall, yea, when their day shall come to fall, the enemy needs not throw them down, they shall fall one upon another, every man shall be a stumbling-block to his fellow, to his follower; nay, if God please, they shall be made to fall upon one another, they shall be made to fall upon one another, every man's sword shall be against his fellow. Her hired men, the troops Egypt has in he service, are indeed in the midst of her like fatted bullocks, lusty men, able bodied and high spirited, who were likely for action and promised to make their part good against the enemy; but they are turned back; their hearts failed them, and, instead of fighting, they have fled away together. How could they withstand their fate when the day of their calamity had come, the day in which God will visit them in wrath? Some think they are compared to fatted bullocks for their luxury; they had wantoned in pleasures, so that they were very unfit for hardships, and therefore turned back and could not stand. In this consternation, (1.) They all made homeward towards their own country (Jer 46:16): They said, "Arise, and let us go again to our own people, where we may be safe from the oppressing sword of the Chaldeans, that bears down all before it." In times of exigence little confidence is to be put in mercenary troops, that fight purely for pay, and have no interest in theirs whom they fight for. (2.) They exclaimed vehemently against Pharaoh, to whose cowardice or bad management, it is probably, their defeat was owing. When he posted them there upon the borders of his country it is probably that he told them he would within such a time come himself with a gallant army of his own subjects to support them; but he failed them, and, when the enemy advanced, they found they had none to back them, so that they were perfectly abandoned to the fury of the invaders. No marvel then that they quitted their post and deserted the service, crying out, Pharaoh king of Egypt is but a noise (Jer 46:17); he can hector, and talk big of the mighty things he would do, but that is all; he brings nothing to pass. All his promises to those in alliance with him, or that are employed for him, vanish into smoke. He brings not the succours he engaged to bring, or not till it is too late: He has passed the time appointed; he did not keep his word, nor keep his day, and therefore they bid him farewell, they will never serve under him any more. Note, Those that make most noise in any business are frequently but a noise. Great talkers are little doers.

3.The formidable power of the Chaldean army is here described as bearing down all before it. The King of kings, whose name is the Lord of hosts, and before whom the mightiest kings on earth, though gods to us, are but as grasshoppers, he hath said it, he hath sworn it, As I live, saith this king, as Tabor overtops the mountains and Carmel overlooks the sea, so shall the king of Babylon overpower all the force of Egypt, such a command shall he have, such a sway shall he bear, Jer 46:18. He and his army shall come against Egypt with axes, as hewers of wood (Jer 46:22), and the Egyptians shall be no more able to resist them than the tree is to resist the man that comes with an axe to cut it down; so that Egypt shall be felled as a forest is by the hewers of wood, which (if there by many of them, and those well provided with instruments for the purpose) will be done in a little time. Egypt is very populous, full of towns and cities, like a forest, the trees of which cannot be searched or numbered, and very rich, full of hidden treasures, many of which will escape the searching eye of the Chaldean soldiers; but they shall make a great spoil in the country, for they are more than the locusts, that come in vast swarms and overrun a country, devouring every green thing (Joe 1:6, Joe 1:7), so shall the Chaldeans do, for they are innumerable. Note, The Lord of hosts hath numberless hosts at his command.

4.The desolation of Egypt hereby is foretold, and the waste that should be made of that rich country. Egypt is now like a very fair heifer, or calf (Jer 46:20), fat and shining, and not accustomed to the yoke of subjection, wanton as a heifer that is well fed, and very sportful. Some think here is an allusion to Apis, the bull or calf which the Egyptians worshipped, from whom the children of Israel learned to worship the golden calf. Egypt is as fair as a goddess, and adores herself, but destruction comes; cutting up comes (so some read it); it comes out of the north; thence the Chaldean soldiers shall come, as so many butchers or sacrificers, to kill and cut up this fair heifer. (1.) The Egyptians shall be brought down, shall be tamed, and their tune changed: The daughters of Egypt shall be confounded (Jer 46:24), shall be filled with astonishment. Their voice shall go like a serpent, that is, it shall be very low and submissive; they shall not low like a fair heifer, that makes a great noise, but hiss out of their holes like serpents. They shall not dare to make loud complaints of the cruelty of the conquerors, but vent their griefs in silent murmurs. They shall not now, as they used to do, answer roughly, but, with the poor, use entreaties and beg for their lives. (2.) They shall be carried away prisoners into their enemy's land (Jer 46:19): "O thou daughter! dwelling securely and delicately in Egypt, that fruitful pleasant country, do not think this will last always, but furnish thyself to go into captivity; instead of rich clothes, which will but tempt the enemy to strip thee, get plain and warm clothes; instead of fine shoes, provide strong ones; and inure thyself to hardship, that thou mayest bear it the better." Note, It concerns us, among all our preparations, to prepare for trouble. We provide for the entertainment of our friends, let us not neglect to provide for the entertainment of our enemies, nor among all our furniture omit furniture for captivity. The Egyptians must prepare to flee; for their cities shall be evacuated. Noph particularly shall be desolate, without an inhabitant, so general shall the slaughter and the captivity be. There are some penalties which, we say, the king and the multitude are exempted from, but here even these are obnoxious: The multitude of No shall be punished: it is called populous No, Nah 3:8. Though hand join in hand, yet they shall not escape; nor can any think to go off in the crowd. Be they ever so many, they shall find God will be too many for them. Their kings and all their petty princes shall fall; and their gods too (Jer 43:12, Jer 43:13), their idols and their great men. Those which they call their tutelar deities shall be no protection to them. Pharaoh shall be brought down, and all those that trust in him (Jer 46:25), particularly the Jews that came to sojourn in his country, trusting in him rather than in God. All these shall be delivered into the hands of the northern nations (Jer 46:24), into the hand not only of Nebuchadnezzar that mighty potentate, but into the hands of his servants, according to the curse on Ham's posterity, of which the Egyptians were, that they should be the servants of servants. These seek their lives, and into their hands they shall be delivered.

5.An intimation is given that in process of time Egypt shall recover itself again (Jer 46:26): Afterwards it shall be inhabited, shall be peopled again, whereas by this destruction it was almost dispeopled. Ezekiel foretels that this should be at the end of forty years, Eze 29:13. See what changes the nations of the earth are subject to, how they are emptied and increased again; and let not nations that prosper be secure, nor those that for the present are in thraldom despair.

II. Comfort and peace are here spoken to the Israel of God, Jer 46:27, Jer 46:28. Some understand it of those whom the king of Egypt had carried into captivity with Jehoahaz, but we read not of any that were carried away captives with him; it may therefore rather refer to the captives in Babylon, whom God had mercy in store for, or, more generally, to all the people of God, designed for their encouragement in the most difficult times, when the judgments of God are abroad among the nations. We had these words of comfort before, Jer 30:10, Jer 30:11. 1. Let the wicked of the earth tremble, they have cause for it; but fear not thou, O my servant Jacob! and be not dismayed, O Israel! and again, Fear thou not, O Jacob! God would not have his people to be a timorous people. 2. The wicked of the earth shall be put away like dross, not be looked after any more; but God's people, in order to their being saved, shall be found out and gathered though they be far off, shall be redeemed though they be held fast in captivity, and shall return. 3. The wicked is like the troubled sea when it cannot rest; they flee when none pursues. But Jacob, being at home in God, shall be at rest and at ease, and none shall make him afraid; for what time he is afraid he has a God to trust to. 4. The wicked God beholds afar off; but, wherever thou art, O Jacob! I am with thee, a very present help. 5. A full end shall be made of the nations that oppressed God's Israel, as Egypt and Babylon; but mercy shall be kept in store for the Israel of God: they shall be corrected, but not cast off; the correction shall be in measure, in respect of degree and continuance. Nations have their periods; the Jewish nation itself has come to an end as a nation; but the gospel church, God's spiritual Israel, still continues, and will to the end of time; in that this promise is to have its full accomplishment, that, though God correct it, he will never make a full end of it.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 13–28. Public domain.
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Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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