Jeremiah 46
Pulpit Commentary Homiletics


1. Because they are related to the theocracy. Even in antagonism; but sometimes in conscious or undesigned cooperation. The future of the kingdom of God is not, therefore, to evolve itself independently of these, but in close connection with them. It is this, and this alone, which gives them their importance. They are associated with the destinies of God's people. What mysterious necessity is it that ever blends God's kingdom with the main stream of history? It is the dominant influence even when it seems to be temporarily overthrown.

2. The kingdom of God is to be fulfilled in the whole earth. Not only in Israel is it to come, but in the "uttermost parts of the earth." The kingdoms of this world are to "become the kingdoms of our Lord, and of his Christ" (Revelation 11:15). For this reason their history, too, is sacred, and is to be read in the light of revelation if it is to be understood. The true history of every nation and individual is determined by relation to the truth of God.

3. For the instruction and comfort of God's people. It is manifest that Divine providence can be explained worthily only upon such a scale. And the subjects of the Divine kingdom have to be taught the real character and destiny of the powers into relation with which they are brought. God is seen as ruling, not only in a little corner, but in the whole earth.

II. UTTERED TOGETHER AT ONE TIME. There is a question as to which order ought to be observed in mentioning them.

1. But the selection is made upon an evident principle, viz. that of (nearly) contemporaneous relation to Israel. And whatever their relations amongst themselves or toward Israel at any given time, in general they are opposed to the kingdom of God, and represent the influences with which it has to do in its progress amongst men. They are "the world powers" as opposed to the "powers of the world to come."

2. It is part of the scheme of Divine revelation to arraign from time to time the spirit of this world in its varying forms and phases. The world's life and history thus cease to be complex and involved, and are seen to resolve themselves into the principles of good and evil, darkness and light. The turmoil and movement are really those of a great duel - that of the kingdom of God against the kingdom of this world.

III. UTTERED FINALLY AND ABSOLUTELY. It is destruction that is predicted, and as real historic powers we do not hear of them again. There is something very grand and solemn in this arraying and dismissal of the nations. Their political influence, military power, or commercial supremacy avails not against this imperative Word of the Most High. What is it but an anticipation of the judgment of the earth by the Son of man (Matthew 25:31)? Has not our Saviour already ground for his claim, "I have overcome the world"? The gospel of the kingdom of God is, therefore, no little thing done in a comer, but the economy of a world, and the law of life and death throughout all ages. - M.

The former chapters have shown judgment beginning at the house of God. This and the following chapters show that judgment going on.

I. JUDGMENT BEGINS AT THE HOUSE OF GOD. This whole life here is more or less a time of trial. God never suffers his Church to be long at ease. But there are especial times of trial, as in persecutions, bereavements, uprisings of the power of sin. And sometimes, as in the former chapters is told, God sends his actual judgments and chastisements upon his people. Now, concerning this, note:

1. It is just that judgment should begin at, etc. For God has a right to the reverence and obedience of his own people. If a father be not obeyed in his own house, where else should he be? More of light, privilege, and grace are given to his Church, and more of ill follows from their sin; and hence no wonder that judgment begins, etc.

2. And it is fit and suitable. Who cares for the household as the father? I hear a child in the streets use profane or foul language, and I am shocked that any child should use language like that. But if it were my child, with what horror and indignation should I be filled! All the father's affection clusters round and centres in his home, and hence he will spare no pains nor refuse any methods - even judgments when they are needed, as once and again they are - whereby the highest well being of his children may be secured.

3. And it is merciful likewise. It was not judgment, but mercy also, that "drove out the man" from Paradise. Some discipline sterner than Paradise afforded was needed now for the subdual of that evil nature which had become dominant in man. And that nature must be subdued and the better nature formed in us, or the high and holy purpose of God cannot be fulfilled in us.

II. BUT IT DOES NOT STOP THERE. To show this is the purport of this and the following chapters.

1. And how true this is generally! There is the sorrow of the world as well as that of the believer; and who would not rather have that of the believer than that of the world?

2. And how much greater is the sorrow of the world! "If they do these things in the green tree, what," etc.? said our Saviour. "If the righteous scarcely "be multiplied be saved, where," etc.? said St. Peter. And that "their sorrows shall" is inevitable. For they have no inward spring of consolation beneath them. There is so much more to be done in order to rescue them from their ways. The processes of agriculture are sometimes severe; but what are they compared to the stern work needed for bringing the land into cultivation. The police of a well ordered town cause some burden to the inhabitants; but what is that to martial law? They touch the all of the world, only the lesser good of the believer. And they stay so much longer time. There was no such restoration for the Gentile people told of here as there was and especially will be for the Jewish race. The Church of Christ has often been judged, but she has ever been restored, and will be yet more. But during her history, Rome, Venice, and political states within Christendom have risen, decayed, and disappeared.

3. How admonitory all this is!

(1) To the child of the house of God. It bids him be thankful because he knows the motive, the measure, and the sure end of what he has to bear. Submission that he may at once escape the heavy hand of God and shelter in his heart.

(2) To those not in the house of God. It says, "Come in, that judgment may be turned into chastisement, wrath into fatherly correction, and that the gates of death when they close upon you may shut out the further approach of sorrow, and not, as if there be no repentance they will, shut you in with it and with innumerable other sorrows more than the first. 'Verily I say unto you,' saith our Lord, 'ye shall not come out thence until ye have paid the uttermost farthing.'" - C.

In this verse and in others we have the vain vauntings of Egypt. Thus far the judgments of God have been declared against his people. Now, having begun at the house of God, judgment goes on to the Gentile nations, one after another of whom are told of in the chapters that succeed this, and ending with the judgment on Babylon. Egypt and Babylon were the two great empires between which unhappy Judaea was "like a nut between the forceps," so that when these two drew together it went ill with the little kingdom that lay between. Now, in these chapters Egypt takes the lead and Babylon closes, the lesser nations occupying the central position. The invasion and conquest of Egypt is the subject of this forty-sixth chapter from the thirteenth verse. Its decisive defeat at Carchemish is told of in the previous portion. It was in anticipation of that disastrous battle that Egypt, persuading herself that it would issue so differently, is heard uttering the proud beastings of this eighth verse. At first it seemed as if these boastings were not vain, for at Megiddo, where King Josiah was slain, the Egyptian army did obtain a victory; but, three years after, when they had pushed on to the banks of the Euphrates, Nebuchadnezzar fell upon them there and completely vanquished them. Crestfallen and crushed, they had to make their weary way back to their own land; and shortly after we read (2 Kings 24:7), "the King of Egypt came not again any more out of his land: for the King of Babylon had taken from the river of Egypt unto the river Euphrates all that pertained to the King of Egypt." That was what came of all their vauntings, and the history is a noticeable one on many grounds. Now, it recalls to our mind the wise exhortation, "Let not him that girdeth on his harness boast himself as he that putteth it off" (1 Kings 20:11). Let us note -

I. SOME MANIFESTATIONS OF THIS SPIRIT OF over confidence. The Bible is full of facts which illustrate this spirit. Pharaoh, in the days of Moses, asking, "Who is the Lord, that I should obey him?' Goliath of Gath striding down the valley in furious pride to meet the stripling David. He swore by all his gods he would give those young limbs as a prey for the vultures to feed upon. Rabshakeh, again, general of the host Of the King of Assyria, terrifying and dismaying the devout Hezekiah with his fearful threatenings. And we know how the distress lasted until Hezekiah took the letter of the haughty heathen and laid it before the Lord. Then, serene and strong, his spirit rose up, and he was able to make fit answer. And we know how Jehovah avenged Judah, her king, and her people upon the vast multitude of their foes who in battle array lay around them. For -

"Like the leaves of the forest when autumn hath blown,
That host on the morrow lay withered and strewn;
For the angel of death spread his wings on the blast,
And breathed in the face of the foe as he passed.

"And the tents were all silent, the banners alone;
The lances unlifted, the trumpet unblown;
And the might of the Gentile, unsmote by the sword,
Had melted like snow in the glance of the Lord." And we think, too, of Haman in his rage at Mordecai, vowing vengeance, and surely reckoning on wreaking it to the full. And Samson, imagining that nothing could deprive him of his great strength, so confident that at any moment he could break through every barrier, but at length enticed, betrayed, overcome, and ruined. And, passing to the region of spiritual things, we think of Israel pledging themselves, as they stood at the foot of Mount Sinai, to perfect obedience. Of that rich "fool" of whom our Lord tells, and who made so sure of many years to enjoy his "much goods" laid up in store. And of the many who were candidates for discipleship, avowing themselves ready to follow him everywhere. And of Peter, boasting that, though all men should forsake the Lord, yet would not he. And Judas, who trembled not to take the office of apostleship though so incapable of sustaining it. And in common life how often we see this same spirit! Our Afghan disasters in 1879 were largely awing to it. But in spiritual life there is the same peril. There may not be the uttered words of vain vaunting, but the spirit may be there notwithstanding. For how little there is of the trembling, the watchful, the prayerful spirit lest we should be overcome! How far too much tampering with temptation! How few "pass the time of their sojourning here in fear" lest they should "seem to come short" of eternal life! How many are like the foolish virgins, who, all careless as to the unsupplied condition of their oil vessels, nevertheless contentedly lay down to sleep! How many are at ease in Zion, allowing themselves in a carnal security which too often is but the herald of a fearful awakening!

II. INQUIRE - WHAT LEADS TO THIS SPIRIT? Some are of a boastful disposition. These Egyptians evidently were. He concerning whom the cautionary words already quoted were used, "Let not him that girdeth on his harness," etc., was another such habitual boaster. And this is human nature. Our pride dies hard, but is puffed up with wonderful ease. Then:

2. False estimates have a great deal to do with it. Underestimating our adversaries', over estimating our own, resources and strength. Hence Benhadad, who thought such scorn of Israel, on the very eve of battle was, we are told, drinking himself drunk in his tent. Hence many are found dallying with danger, fluttering, mothlike, round the flame by which they are sure soon to perish miserably. The jocular way in which the devil is so generally spoken of proves that we do but little believe in him; for what men seriously believe they never joke about. And this false estimate is rendered more credible to us if we have obtained aught of success heretofore. Egypt had at Megiddo; Benhadad had. Hence their estimates.

3. Perversion of God's truth. We encourage ourselves in this spirit of over confidence by dwelling too exclusively on promises of protection to the neglect of those which command all watchfulness and prayer. Men will read parts of the Bible only - those which please them most; and without doubt many have dwelt so much on the promises of God's upholding grace and his perfecting that which he begins, that they have laid ide their armour - that indispensable armour of God. But any reading of God's Word which leads us thus practically to disobey his command is thereby proved to be a wrong reading. For, just as the chemist's litmus paper, plunged into a solution containing acid, at once reveals by its turning red the presence of that acid, however invisible and imperceptible it may have been before, so any interpretation of the Scriptures which leads to false security, premature and presumptuous confidence, which makes us red with this sad sin, proves that that interpretation contains the acid of falsehood. It is a sure test. God help us to heed it as we should.

III. NOTE WHAT MISCHIEF IT WORKS. These are seen strewn over every pathway along which this spirit hath been; like the bleached bones in the desert show the track of the caravan.

IV. Consider, therefore, SOME SAFEGUARDS AGAINST IT. God himself at times undertakes its cure. He did so with Peter. He let him go his way and fall, and in that crash the spirit of boastfulness was forever crushed. But we shall be aided by remembering the words of Christ and his apostles and of all his most faithful servant§. They all warn against this spirit, and urge the spirit of watchfulness and prayer. Remember, too, that better men than ourselves have fallen. The very fact that armour is provided shows that we need it. And note that there are chinks in your armour; and that some armour is of very worthless sort. CONCLUSION. Whilst bidding you boast not, with equal emphasis we say, "Despond not." "The gist of all this is, confide in God, but distrust yourselves. Have done with every glorying except glorying in the Lord There is nothing like full assurance for excellence, and nothing like presumption for worthlessness. Never mistake the one for the other. You cannot trust God too much nor yourself too little. I read a book one day called 'Self-Made Men,' and in its own sphere it was excellent; but spiritually I should not like to be a self-made man. I should think he would be an awful specimen of humanity. At any rate, a self-made Christian is one of a sort the devil very soon takes, as I have seen a child so take a bran doll and shake it all out. He likes to shake out self-made Christians till there is nothing left of them. But God-made men, - these are they that do exploits; and God-made Christians, who fall back upon the eternal strength at all times and confide there, - these are the men to hold on their way and to wax stronger and stronger" (Spurgeon). - C.

The ancient sacrifices had much about them that was very repulsive. The slaughtering and dismemberment of the vast herds of animals that were year by year brought to the altar must have involved in it very much that was of a revolting nature. No doubt their sensitiveness to such scenes of blood was far less than ours; but at the best it must have been a most painful spectacle. Hence scoffers have called it the religion of the shambles. But the salvation and blessing that came through the sacrifices divested them of all that was painful or repulsive to the offerer. But there may be all that is terrible about sacrifice - agony, blood, death, carnage - without any corresponding blessing. Such is the meaning here. Slaughter, but no salvation. The same word for "sacrifice" is used as in those which were offered according to the Law on the altar in the temple. And so in the parallel passages in Isaiah 34:6 and Ezekiel 39:17, which should be compared with this, and which are alluded to by St. John in the Revelation. In all these there is the terror of sacrifice, but none of its blessing. And there is that which corresponds to this now. Even Christ's sacrifice may be a terror and not a salvation. It is so to:

1. Those who refuse it.

2. Those who apostatize from it, who count the blood of the covenant an unholy thing, trampling underfoot the Son of God (Hebrews 10.).

3. Those who make it the minister of sin. Who "turn the grace of God into lasciviousness." There is, then a twofold aspect, of the Lord's sacrifice. Either it must be that by it we rise or fall. "This child is set for the fall and rising again." The gospel is "a savour of life unto life, or," etc. Christ is a Rock on which we may build, or which, falling on the impenitent, crushes him to powder. Which for ourselves? - C.

Because the Lord did drive them. If we read ordinary histories, the overthrow of any monarchy is traced to such an invasion or to the loss of such a battle, or to some other ordinary and well known cause. And no doubt it is true that, through and by these things, the said results have been brought about. But there is ever a moral cause which lies behind, and it is to that must be traced up the series of events which have followed. The history of most ancient empires, in their origin, progress, decline, and fall, has been very much the same. A hardy, temperate, courageous people, driven by necessity or attracted by the hope of gain, fall upon some decrepit power, destroy it, and on its ruins build their own fortunes. For a while the same courage and virtue which enabled them to gain possession of their prize are manifested in consolidating their power and in building up their rule. But after the lapse of years, they have gained secure foothold and are able to live less on their guard against enemies. Wealth and luxury increase and exert their enervating power. In this soil the vices, whatever they may be, to which as a people they are predisposed, grow rapidly and affect the national habit and character. Then their decay has begun. It hastens rapidly on until, in their turn, this once victorious people are vanquished, overthrown by a nation more bold and righteous and therefore more powerful than themselves. This law can be readily traced in the histories of Egypt, Assyria, Babylon, Persia, Greece, Rome, and in more modern instances as well. Were there no moral causes at work in the overthrow of the French empire under Napoleon I.? In all cases it will be seen that,, in one form or another, God's love of righteousness has been outraged, and vengeance has speedily, or surely if not speedily, come. What was the Reformation but the revolt of men's consciences against the abominable sins of the Catholic Church? But how came that Church - once so fair, so beautiful, so glorious - to have sunk so low as to become hateful in men's eyes? It was this same enervating influence of wealth, power, and other forms of earthly prosperity which sapped her spiritual strength until she became utterly unworthy of men's confidence, and she was punished, and is so to this day, by the loss of well nigh all Northern Europe, the noblest half of her ancient domain. Therefore learn -

I. WHAT ARE NOT A COUNTRY'S SAFEGUARDS, THOUGH OFTEN THOUGHT TO BE. Not commerce, or Tyre would not have fallen. Not art, or Greece would never have perished. Not strong political organization, or Rome would have continued. Not religious profession, or Jerusalem and Catholic Rome would not have suffered the disasters that befell them. Not ancient renown, or Egypt would have stood fast. All these things have been relied on, and especially vast armies, but they have one and all been tested and have proved ropes of sand, battlements taken away because they are not the Lord's. Therefore note -

II. WHAT IS A COUNTRY'S SAFEGUARD? There is but one answer, and that is righteousness. It, and it alone, exalteth a nation. The form of government, whether monarchical or republican, matters not, whether political power be in the hands of the many or the few, but the character of the people - their possession or not possession of the "fear of the Lord." Whilst Israel possessed this she was impregnable. "A thousand fell at her side, and," etc.

III. WHAT, THEREFORE, IS TRUE PATRIOTISM? Not alone adding to the material wealth or the intellectual force of the nation, not alone philanthropy or political energy, - none of these things are to be held in light esteem; but the truest patriotism, and it is one which all can exhibit, is the cultivation of godly character, that fear of God which lies at the basis of all moral excellence whatsoever. Yes, not for our own salvation's sake alone, but for our country's sake, even as for Christ's sake, let us seek to resemble him, breathe his Spirit, manifest his character, copy his example, and spread abroad those true principles of national well being which, by his life and death, he taught us. - C.

I. THEY ARE SWEPT AWAY. Notice the host described in previous verses of the chapter - horsemen and chariots and archers; the Ethiopian, the Libyan, the Lydian; an imposing host, whose magnificence could not but strike the eye. It was meant that they should produce a feeling of being irresistible. And thus in due time, when they were scattered and broken up, there came a complete contrast. The magnificence, the order, the force, were all somehow utterly vanished. The present overthrow became all the more noticeable because of the magnitude of what had been overthrown. And so God will ever make plain the sweeping away of all his foes. Their defeat is not left a doubtful thing. It may be very difficult to account for, but it cannot be questioned.


1. Because of their magnificent appearance. They look strong, and according to a certain standard they are strong. This Egyptian army had been gathered together to do a certain work. It was known that they had to meet no common, and easily conquered foe. Therefore there were strong men on strong horses, with powerful weapons and well defended. Yet after all this preparation there came, not merely defeat, but what is called a sweeping away. Assuredly this wants explaining.

2. Because of past victories. We cannot suppose they were an untried host. If they had won battles and campaigns before, why did they lose this? And why were they so utterly and lastingly defeated?

3. Because there is no obvious explanation. It is not to be looked for in the strength of their human opponents. It is not to be found in some difference between what they were in the hour of confusion and what they had been in previous hours of victory. There is no ground to say they were less brave, less disciplined, worse commanded. The reason for this sweeping away, whatever it be, passes ordinary human search.

III. THE SUFFICIENT REASON IS FOUND IN THE ACTION OF JEHOVAH. Jehovah drove them. All forces that find expression in matter are completely at God's disposal. He can paralyze the mightiest army in a moment. The mighty man is not to glory in his might (Jeremiah 9:23). True it is that God lets the strong man do generally all his strength permits him to do. The success military men look for is on the side of the strongest battalions. But then all strength of this sort fails against spiritual strength. Not all the armies of Rome and not all the wild beasts of the amphitheatre could persuade a single true Christian to forsake Christ. The strength of this world achieves great things in its own field, but directly it goes beyond and trieste interfere with conscience and spiritual aspirations, its weakness is made manifest. -

In ver. 28, in Jeremiah 48:21, and in Jeremiah 49:6, 39, we have similar assurances that "afterwards," when God's judgments have done their work, the chastised and afflicted nations shall be restored. Such promise is here made to Egypt. It is repeated in Ezekiel 29:8-14. And from this reiterated word concerning, not one people only, but so many, we gather the intent and purpose of God in regard to all his punishments which he sends upon men - that they are not for men's destruction, but for their purification and preservation, Note -


1. Such Scriptures as these now referred to.

2. The salutary results that have followed so much of human suffering. That suffering has shamed indolence, roused energy, stimulated invention, and the results have been safeguards to life and health and general well being, which would never have been thought of or sought after if suffering had not goaded men on. Hence we conclude that such results were intended and ever are by like causes.

3. The fact that God created man. It is incredible that he should create beings whose destiny is an eternity of sin and suffering. If it had been really better for any men that they had never been born, as in this case it undoubtedly would, and as for far less and altogether inadequate reasons we sometimes say it would concerning ourselves or others, then they never would have been born. Our Lord's word concerning Judas is not to be literally pressed. It was a proverbial expression used concerning especially unhappy or ungodly men.

4. The very name of "Saviour." Christ either is or is not the Saviour of the world. If he be not, but only fain would be, then the name of "Saviour" cannot be truly his. We do not give the names of "deliverer," "saviour," "benefactor," to those who only desire to be such but are not such. We are forced to believe - and with what thankfulness we would do so! - that he who is called "the Lamb of God" does not merely in wish, but in fact, "take away the sins of the world."

5. The value of the great sacrifice. If it do not reconcile the world unto God, as St. Paul affirms it does, then it is less precious than men have thought. But it is inconceivable that such a sacrifice should fail to accomplish that for which it was especially designed.

6. The express declaration that the Son of God was manifested to destroy the works of the devil. But are not sin and suffering his work? If, then, they be eternal, how can they have been destroyed?

7. The necessity involved in the first and great command, "Thou shalt love the Lord thy God," etc. Now, it is not in the power of the human heart to love any being that it does not conceive as lovable or worthy of love. But a God who created men, knowing that they would eternally sin and suffer, is not lovable by the human heart. What do we say of men who do deeds which they know can only issue in misery and wrong? But is that righteous in God which we should denounce in men? Abhorrendum sit.


1. Not that there is no such thing as God's punishment for sin.

2. Nor that that punishment is but a little thing. Ah, no! "It is a fearful thing" for an impenitent unbelieving man "to fall into the hands of the living God." He is a consuming fire to such, and the fire will burn on until all the dross and evil be burnt out. Wellington said, "There is only one thing worse than a great victory, and that is a great defeat." He knew at what cost victory is won. And so there may be only one thing worse than some men's salvation, and that is that they should be eternally lost.

3. But that we should learn to "love and dread" God. Love him for his gracious purpose towards men, but dread lest we should compel him by our rejection of his gospel to lead us by sterner ways. For he will have all men to be saved and to come to the knowledge of the truth. - C.

I. THE NEED OF THE FULLEST POSSIBLE ASSURANCE. Jehovah, who has visited Israel with many and great sufferings, will also visit other peoples. Egypt is spoken of in this chapter; and Philistia, Moab Ammon, and Babylon in following chapters. Hence the need of Divine words such as would keep the believing element in Israel calm and confident through all these disturbances, and so it ever is meant to be with the true Israel of God. God is ready with comforting words amid the necessary turmoil of external conditions.

II. THE SOLID GROUNDS OF THIS ASSURANCE. They lie in Jehovah's continued connection with Israel, and his purposes for its safety, peace, and prosperity. We have no assurance in ourselves or our circumstances, but the moment we can feel that we are in God's hands, that he has plans with respect to us, and a future preparing for us, then assurance is possible. God never tells man to take courage and put away fear without giving good reason for the exhortation, and showing that fear is rather the unreasonable feeling to allow. The moment we can take in the full force of that wonderful word, "I am with thee," then we are freed from alarms and from dependence on the shifting phenomena of this present life.

III. THE DIFFERENCE GOD WILL MAKE BETWEEN ISRAEL AND OTHER NATIONS. A full end is to be made of them. And a full end has been made of them. Here, of course, the distinction must be borne in mind between nations and the individuals composing them. A nation is but a certain arrangement of human beings, and this arrangement may be productive of such wrong feelings and such danger to the world as to make it fitting that the nation should cease. But the people composing the nation remain, and their descendants pass into new and better combinations. So with regard to Israel; the people who are to return and be in rest and without fear, the people who are not to be made a full end of, are those of whom literal Israel is but the type. There are really but two nations in the world - those who believe in God and in his Son, and show their faith by their works; and those who trust in themselves, in their power and their purposes. Of all these latter God must make a full end, if in no other way by bringing them to see their folly, so that they may turn to the ways of faith.

IV. JEHOVAH'S CHASTISEMENT OF HIS OWN EVEN WHILE HE PROTECTS THEM. There is a purpose in all suffering, a real need for it. Men seem to be mixed up indiscriminately, and suffering looks as if it often fell irrespective of character, but this is only a seeming. The suffering of Israel, though it may look the same outwardly, is really as different as possible from the suffering of Egypt. There is a fire which ends in the destruction of what passes through it. It must be so, for the thing is destructible and shows its nature when the fire tries it. The same fire attacking indestructible things only separates destructible accretions from them, and consumes these accretions away. God's intention is that the believer may be able to say, "I cannot be destroyed in this furnace of trials; I cannot go to pieces as others do. But still I must remain in is for a while; I must submit to God's wise ordinances so that at last I may return to my true rest and fear no more forever." - Y.

(Cf. homily on God's reserve of mercy, vol. 1. p. 95.) - C.

The Pulpit Commentary, Electronic Database.
Copyright © 2001, 2003, 2005, 2006, 2010 by Biblesoft, Inc.
All rights reserved. Used by permission.

Bible Hub
Jeremiah 45
Top of Page
Top of Page