Jeremiah 46:28
Fear thou not, O Jacob my servant, saith the LORD: for I am with thee; for I will make a full end of all the nations whither I have driven thee: but I will not make a full end of thee, but correct thee in measure; yet will I not leave thee wholly unpunished.
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EXPOSITORY (ENGLISH BIBLE)
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]. See Poole "Jeremiah 30:10", See Poole "Jeremiah 30:11", where is the substance of what is said in these two verses, and almost the very words are repeated. The great thing to be observed by us is the difference which the just and righteous God maketh betwixt his punishments of his church and own people, and his punishments of wicked men, who are their enemies: as there is a great difference in the root of such dispensations, God dealing them out to his people out of love, that they might not be condemned with the wicked; so there is a great deal of difference in the measure and duration of their punishments, the rod of the wicked shall not always lie upon the backs of the righteous, and they are corrected in measure.

Fear thou not, O Jacob, my servant, saith the Lord, for I am with thee,.... Though afar off, in foreign lands, and in captivity: this exhortation is repeated, to strengthen their consolation, and them, against their fears of being cast off by the Lord:

for I will make a full end of all the nations whither I have driven thee; the Babylonians and Chaldeans are no more:

but I will not make a full end of thee; the Jews to this day remain a people, and distinct from others, though scattered about in the world:

but correct thee in measure; with judgment, and in mercy:

yet will I not leave thee wholly unpunished; See Gill on Jeremiah 30:11.

Fear thou not, O Jacob my servant, saith the LORD: for I am with thee; for I will make a full end of all the nations where I have driven thee: but I will not make a full end of thee, but correct {b} thee in measure; yet will I not leave thee wholly unpunished.

(b) Read Geneva Jer 20:14

EXEGETICAL (ORIGINAL LANGUAGES)
Jeremiah 46:28A 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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