What is Jeremiah all about?

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A common theme among the biblical prophets is that God is sovereign over all nations. To most who read these pages that seems obvious. But in the ancient world, most nations had their own gods. 

So when a nation went to war, the people prayed to their own gods; if a nation was defeated, so were their gods. Clearly they were not as strong as the gods of the ascendant nation.

But the God of Israel keeps telling her that he is the God over all the universe, over all the nations. He is not a tribal deity in the sense that they own him or that he is exclusively theirs. 

That is why in many chapters of Isaiah and Jeremiah God insists that he himself is the One who is raising up Assyria or Babylon to punish the people. In other words, the defeat of Israel does not signal the defeat of God. Far from it: this God keeps insisting that if Israel is defeated and punished, it can only be because he has ordained it—and he does this by utilizing the very nations Israel fears.

But there is another side to the story. If God uses these various pagan nations, so also does he hold them to account. Of course, they cannot be expected to submit to the entire Law of Moses—after all, they are not part of the covenant community. Nevertheless God holds pagan nations to standards of decency and basic righteousness. 

So after using Assyria to chasten the northern kingdom of Israel, God turns around and chastens Assyria for her arrogance (Isa. 10:5ff.; see meditation for May 12). In the same vein, some of Israel’s prophets pronounce words of judgment and warning, and sometimes of hope, against the surrounding nations over which their own God is utterly sovereign. That is what is found in Jeremiah 46–51 and elsewhere (e.g., Isa. 13–23; Ezek. 25–32; Amos 1:3–2:3).

The chapter before us (Jer. 46) opens the larger section with a word from the Lord concerning Egypt. The first part (Jer. 46:2–12) details Egypt’s decisive defeat at the battle of Carchemish in 605 B.C., when the Babylonians rose to supremacy in the region. The second part (Jer. 46:13–26) anticipates a further defeat of Egypt at the hands of Babylon, this time under Nebuchadnezzar. 

This almost certainly refers to the same assault predicted in Jeremiah 43:10—part of the reason why the Jews remaining in Judah were not to go down to Egypt (as they did, about 586). That assault is not reported in Scripture, but inscriptional evidence records that Nebuchadnezzar invaded Egypt in a punitive expedition in 568–567.

Why is this chapter included in the book at this point?


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