Jeremiah 46:27
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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EXPOSITORY (ENGLISH BIBLE)
(27, 28) Fear not thou, O my servant Jacob . . .—The words that follow are found also in Jeremiah 30:10-11, and have been commented on there, and were either inserted here by the prophet himself, or by some later editor of his writings, as an appropriate conclusion, contrasting the care of Jehovah for His people with the sentence upon the power in which they were trusting for protection. Why should they insist, as in Jeremiah 43:7, on placing themselves in a position which would involve them in the destruction which the prophet thus foretells? The words, it may be noticed, are a manifest echo of the words of Isaiah (Isaiah 41:13; Isaiah 43:5). Such a consolation was, we may well believe, needed by the people when they saw the armies of Nebuchadnezzar laying waste the country in whose protection they had trusted, and where they had hoped to find a home. Better things, they are told, were in store for them, even a return to the land of their fathers.

Jeremiah 46:27-28. But fear not thou, O my servant Jacob; for I will make a full end of all the nations whither, &c. — See notes on Jeremiah 30:10-11, from whence these two verses are taken, containing a comfortable promise to the Jews, that God will not make an utter destruction of them as he hath done of several other nations, against which the prophets have denounced his judgments; but will still preserve a remnant of them, to whom he will perform the promises made to their fathers: see also note on Jeremiah 30:16-17.

46:13-28 Those who encroached on others, shall now be themselves encroached on. Egypt is now like a very fair heifer, not accustomed to the yoke of subjection; but destruction comes out of the north: the Chaldeans shall come. Comfort and peace are spoken to the Israel of God, designed to encourage them when the judgments of God were abroad among the nations. He will be with them, and only correct them in measure; and will not punish them with everlasting destruction from his presence.These two verses are a repetition of Jeremiah 30:10-11, with those slight variations which Jeremiah always makes when quoting himself. Egypt's fall and restoration have been foretold; but the prophet closes with a word of exhortation to the many erring Jews who dwelt there. Why should they flee from their country, and trust in a pagan power, instead of endeavoring to live in a manner worthy of the noble destiny which was their true glory and ground of confidence? 27, 28. Repeated from Jer 30:10, 11. When the Church (and literal Israel) might seem utterly consumed, there still remains hidden hope, because God, as it were, raises His people from the dead (Ro 11:15). Whereas the godless "nations" are consumed even though they survive, as are the Egyptians after their overthrow; because they are radically accursed and doomed [Calvin]. No text from Poole on this verse.

But fear thou not, O my servant Jacob; and be not dismayed, O Israel,.... The same things are said in Jeremiah 30:10; See Gill on Jeremiah 30:10;

for, behold, I will save thee from afar off, and thy seed from the land their captivity; Grotius thinks the Jews carried into Egypt by Pharaohnecho, along with Jehoahaz, are meant; but it does not appear that any were carried captive along with him, 2 Kings 23:33. Jarchi supposes these to be the righteous in Egypt, who were carried thither by Johanan against their will; but though they may be included, even that small remnant that should escape, Jeremiah 44:28; yet the Jews in Babylon, and other provinces, are chiefly designed; and the words are intended to comfort them in their captivity, with a promise of their return, lest they should be discouraged, in hearing that the Egyptians should inhabit their own land again, and they not theirs:

and Jacob shall return, and be in rest, and at ease, and none shall make him afraid: this will have its full accomplishment hereafter in the latter day; when the Jews will be converted, and return to their own land, and never be disturbed more, as they have been, ever since their return from the Babylonish captivity. So Kimchi says this passage respects time to come.

{a} But fear not thou, O my servant Jacob, and be not dismayed, O Israel: for, behold, I will save thee from afar, 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.

(a) God comforts all his that were in captivity but especially the small Church of the Jews, of which were Jeremiah and Baruch, who remained among the Egyptians: for the Lord never forsakes his, Isa 44:2, Jer 30:10.

EXEGETICAL (ORIGINAL LANGUAGES)
27, 28. See introd. summary to the ch. See also on ch. Jeremiah 30:10-11, where almost exactly the same words are found in MT. Also for “correct” (Jeremiah 46:28) See on Jeremiah 2:19. The vv. imply that the exile has begun and thus cannot date from “the fourth year of Jehoiakim” (Jeremiah 46:1).

Verses 27, 28. - A word of comfort to Israel, obviously not written at the same time as the preceding prophecy. The prophet is suddenly transported in imagination into the period of the Babylonian exile. Egypt and its fortunes are far away; the troubles of Israel entirely absorb his attention. After thinking sadly of the reverses of his people, he bursts out with an encouraging exhortation not to fear, though, humanly speaking, there was everything to fear. Did Jeremiah write these verses here? There is strong reason to doubt it; for they occur, with insignificant variations, in Jeremiah 30:10, 11, where they cohere far better with the context than here.



Jeremiah 46:27A promise for Israel. - Jeremiah 46:27. "But fear not thou, O my servant Jacob, nor be dismayed: for, behold, I will save thee from afar, and thy seed from the land of their captivity; and Jacob shall return, and be at rest and secure, and no one shall make him afraid. Jeremiah 46:28. Fear thou not, my servant Jacob, saith Jahveh, for I am with thee; for I will make complete destruction of all the nations whither I have driven thee, but of thee will I not make complete destruction: yet I will correct thee in a proper manner, and I will not leave thee wholly unpunished." These verses certainly form no integral portion of the prophecy, but an epilogue; yet they are closely connected with the preceding, and are occasioned by the declaration in Jeremiah 46:26, that the Lord, when He visits Pharaoh, shall also visit all those who trust in Him. This word, which is directed to Judah, might be understood to declare that it is Judah chiefly which will share the fate of Egypt. In order to prevent such a misconception, Jeremiah adds a word for Israel, which shows how the true Israel has another destiny to hope for. Their deliverer is Jahveh, their God, who certainly punishes them for their sins, gives them up to the power of the heathen, but will also gather them gain after their dispersion, and then grant them uninterrupted prosperity. This promise of salvation at the close of the announcement of judgment on Egypt is similar to the promise of salvation for Israel inserted in the threat of judgment against Babylon, Jeremiah 50:4-7 and Jeremiah 50:19, Jeremiah 50:20, Jeremiah 51:5-6, Jeremiah 51:10, Jeremiah 51:35-36, Jeremiah 51:45-46, Jeremiah 51:50; and this similarity furnishes a proof in behalf of the genuineness of the verse, which is denied by modern critics. For, although what Ngelsbach remarks is quite correct, viz., that the fall of the kingdom of Babylon, through its conquest by Cyrus, directly brought about the deliverance of Israel, while the same cannot be said regarding the conquest of Egypt, yet even Egypt had a much greater importance, in relation to Judah, than the smaller neighbouring nations, against which the oracles in Jeremiah 47-49 are directed; hence there is no ground for the inference that, because there is nothing said in these three chapters of such a connection between Egypt and Israel, it did not really exist. But when Ngelsbach further asks, "How does this agree with the fact that Jeremiah, on other occasions, while in Egypt, utters only the strongest threats against the Israelites - Jeremiah 42-44?" - there is the ready answer, that the expressions in Jeremiah 42-44 do not apply to the whole covenant people, but only to the rabble of Judah that was ripe for the sentence of destruction, that had fled to Egypt against the will of God. What Hitzig and Graf have further urged in another place against the genuineness of the verses now before us, is scarcely worth mention. The assertion that the verses do not accord with the time of the foregoing prophecy, and rather presuppose the exile, can have weight only with those who priori deny that the prophet could make any prediction. But if Jeremiah, in the fourth year of Jehoiakim, distinctly announces not merely the carrying away of Judah to Babylon, but also fixes the duration of the exile at seventy years, then he might well speak at the same time, or later, of the restoration of Israel from their captivity.

But there are two other considerations which support the genuineness of these verses: (1) The fact that Hitzig and Graf are obliged to confess it remains a problem how they came to form a part of the oracle against Egypt. The attempt made by the former writer to solve this problem partly rests on the assumption, already refuted by Graf, that the verses were written by the second Isaiah (on this point, see our remarks at p. 263, note), and partly on a combination of results obtained by criticism, in which even their author has little confidence. But (2) we must also bear in mind the nature of the verses in question. They form a repetition of what we find in Jeremiah 30:10-11, and a repetition, too, quite in the style of Jeremiah, who makes variations in expression. Thus here, in Jeremiah 46:27, נאם יהוה is omitted after יעקוב, perhaps simply because Jeremiah 46:26 concludes with נאם יהוה; again, in Jeremiah 46:20, תּה אל־תּירא is repeated with נאם יהוה, which is wanting in Jeremiah 30:11. On the other hand, להושׁיעך in Jeremiah 30:11, and אך in Jeremiah 30:11, have been dropped; הפיצותיך שׁם (Jeremiah 30:11) has been exchanged for הדּחתּיך שׁמּה. Hence Hitzig has taken the text here to be the better and the original one; and on this he founds the supposition that the verses were first placed here in the text, and were only afterwards, and from this passage, inserted in Jeremiah 30:10-11, where, however, they stand in the best connection, and even for that reason could not be a gloss inserted there. Such are some of the contradictions in which critical scepticism involves itself. We have already given an explanation of these verses under Jeremiah 30.

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