Jeremiah 46:27
But fear not you, O my servant Jacob, and be not dismayed, O Israel: for, behold, I will save you from afar off, and your 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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(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.

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.

The mercenaries, also, of the daughter of Egypt, well fed, like fatted calves, betake themselves to flight. שׂכרים are "mercenaries," as distinguished from the allies mentioned in Jeremiah 46:9. It was Carians and Ionians through whom Psammetichus attained the supremacy over all Egypt: these had settled down in στρατόπεδα of their own, between Bubastis and Pelusium, on both banks of the eastern arm of the Nile (Herodotus, ii. 152, 154), and were very well cared for, since the king relied on them (Herod. ii. 152, 163). Hence the comparison with fatted calves, which, moreover, are co-ordinated with the subject, as is shown by the resumption of the subject in גּם המּה. כּי stands in the middle of the sentence, with an asseverative meaning: "Yea, these also turn their back, they flee together, do not stand; for the day of their destruction is come." "The day of their destruction" is used as in Jeremiah 18:17. On "the time of their visitation" (which stands in apposition to the preceding expression (cf. Jeremiah 11:23; Jeremiah 23:12 : it is not an accusative of time (Graf), for this always expresses the idea of continuance during a space of time.
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