The following commentary covers Chapters 45 through 51.
Encouragement
to individual faithfulness: judgment of nations and
Babylon
Chapter 45 gives us the
prophecy with respect to Baruch, already mentioned.
Chapter 46 and following chapters contain the prophecies
against the Gentiles around Judea, and against Babylon
herself. We shall find these special elements in the
prophecies that refer to the nations—the judgments
are not those of the last days, as in Isaiah, but
(according to the general character of the book) refer to
the destruction of the different nations, in order to
make way for the dominion of one sole empire. It is thus
that, in the case of Judea, the judgment is even now
executed.
God's ways in
government with the nations and His people
But there is a difference
with respect to the restoration of those nations in the
last days. Egypt, Elam, Moab, Ammon, are restored in the
last days; Edom, Damascus. Philistia, Hazor, are not. The
reason of this is easily seen. Egypt and Elam form no
part of the land of Israel. God in His goodness will have
compassion on those countries; they shall be inhabited
and blessed under His government. When the people of
Israel entered Canaan, Ammon and Moab were to be spared.
They were not Canaanites under the curse; and however
deplorable their origin might be yet, being related to
the family of Israel, their land was preserved to them,
although to the tenth generation they could not be
admitted into the congregation of Israel (Deut. 23: 3).
And when God shall put an end to the dominion given to
Nebuchadnezzar, and to the empire of the Gentiles, these
nations shall again enter into the countries that were
allotted them. But, although Edom had been spared, and
were even to be received amongst Israel in their third
generation, yet as their hatred to Israel had been
unbounded, they should be totally destroyed in the
judgment of that day. Compare Obadiah throughout,
especially in verse 18. Their land should form a part of
Israel's territory, and was, in fact, a part of it,
although they themselves were spared at the beginning as
the brethren of Israel, but only, alas! to abuse this
favour; so that the judgment would be more terrible upon
them than upon the rest. Damascus, Hazor, and Philistia
were a part of the land of Israel, properly so called.
These nations disappear as distinct nations, as to their
territory. At the close of the judgment on Egypt, God
sends words of encouragement to Israel. Israel had leant
on Pharaoh when Nebuchadnezzar had attacked Jerusalem.
The Egyptian power appeared to be the only one capable of
balancing that of Babylon. But God had ordained the fall
of Egypt, who would willingly have taken the chief place.
This was, however, appointed for Babylon. The country
from which they were brought out (the world, considered
as man in his natural independent character, organising
in his own strength) would like to prevail over
idolatrous corruption and Babylonish principles; but
these were to be in force until the time appointed by
God, when God will judge them. Now Israel having leant
upon Egypt, would apparently fall with Egypt; but God
watched over them, and they were to return from their
captivity and dwell in peace. The ways of God in
government are well worthy of attention here. God would
judge the nations; He would chastise Israel in measure.
His people should not be condemned with the world. Grace
abused brings down the most terrible judgments; thus it
was with Edom.
The destruction of
Babylon
Babylon yet remains. But,
in Jeremiah, all the judgments are contemplated in
connection with the setting aside of the independent
nations, and the establishment of the one empire of the
Gentiles—the chief subject of this prophecy;
consequently the prophet is specially occupied with the
historical fate of the empire, as established by God in
the prophet's own days. It is Babylon and the land of the
Chaldeans which are the subject of his prophecy. It is
the judgment of this empire, to avenge the oppression of
Israel by Nebuchadnezzar, who had broken his bones (chap.
50: 17). Nevertheless, the deliverance of Israel, at the
time of the destruction of Babylon, is given as a pledge
and foretaste of their complete and final deliverance
(chap. 50: 4-19, 20, 34; see also 51: 19-21). For the
destruction of Babylon was the judgment of that which God
had Himself established as the Gentile empire. This is
the reason why, even historically, her judgment was
accompanied by the deliverance of Israel and the
destruction of idolatry, by a man raised up to execute
the righteousness of God. It has not been at all the same
thing with the other empires, although, no doubt, they
were also set up by the providence of God. But in their
case it was not the immediate establishment of the empire
on God's part, placing man in it under responsibility.
Man, thus placed, had completely failed. He has
tyrannised over God's people, established a compulsory
idolatry, and corrupted the world by its means. Looked at
as having the dominion of the world, which had been
committed to him, he has been judged, and Babylon is
fallen. It is important thoroughly to apprehend this
truth with respect to this first empire. In principle the
deliverance of Israel results from it, whatever the
subsequent dealings of God may have been. See also the
character of this judgment, chapter 50: 28, 33, 34. The
next chapter furnishes us also with important principles
in connection with this destruction of Babylon.
God's unchangeable
faithfulness to Israel
Chapter 51: 6 reveals the
unchangeable faithfulness of God to Israel, in spite of
the people's sins. It was the time of the Lord's
vengeance. When the time that God indicated should have
arrived—a time to be known only by those whose
spiritual discernment would enable them to apply the
prophecy, the elements of which were given clearly enough
in these two chapters (especially in the assaults of the
nations), then those who had ears to hear were to leave
the city. Moreover the fall of Babylon was a judgment
pronounced upon idolatry. The portion of
Jacob—Jehovah—might chastise His people, but He
was not like the vanities of the Gentiles. After having
chastised them, He would bring forth His righteousness in
contrast with the Gentiles, who oppressed them, and
would, finally, use them as His weapons of war. From
verse 25 we see that it is the Babylon of those days
which is in question. From verse 29 the historical
circumstances that are related give us a very especial
proof of this.
Jeremiah 49 Bible Commentary
John Darby’s Synopsis
Encouragement to individual faithfulness: judgment of nations and Babylon
Chapter 45 gives us the prophecy with respect to Baruch, already mentioned. Chapter 46 and following chapters contain the prophecies against the Gentiles around Judea, and against Babylon herself. We shall find these special elements in the prophecies that refer to the nations—the judgments are not those of the last days, as in Isaiah, but (according to the general character of the book) refer to the destruction of the different nations, in order to make way for the dominion of one sole empire. It is thus that, in the case of Judea, the judgment is even now executed.
God's ways in government with the nations and His people
But there is a difference with respect to the restoration of those nations in the last days. Egypt, Elam, Moab, Ammon, are restored in the last days; Edom, Damascus. Philistia, Hazor, are not. The reason of this is easily seen. Egypt and Elam form no part of the land of Israel. God in His goodness will have compassion on those countries; they shall be inhabited and blessed under His government. When the people of Israel entered Canaan, Ammon and Moab were to be spared. They were not Canaanites under the curse; and however deplorable their origin might be yet, being related to the family of Israel, their land was preserved to them, although to the tenth generation they could not be admitted into the congregation of Israel (Deut. 23: 3). And when God shall put an end to the dominion given to Nebuchadnezzar, and to the empire of the Gentiles, these nations shall again enter into the countries that were allotted them. But, although Edom had been spared, and were even to be received amongst Israel in their third generation, yet as their hatred to Israel had been unbounded, they should be totally destroyed in the judgment of that day. Compare Obadiah throughout, especially in verse 18. Their land should form a part of Israel's territory, and was, in fact, a part of it, although they themselves were spared at the beginning as the brethren of Israel, but only, alas! to abuse this favour; so that the judgment would be more terrible upon them than upon the rest. Damascus, Hazor, and Philistia were a part of the land of Israel, properly so called. These nations disappear as distinct nations, as to their territory. At the close of the judgment on Egypt, God sends words of encouragement to Israel. Israel had leant on Pharaoh when Nebuchadnezzar had attacked Jerusalem. The Egyptian power appeared to be the only one capable of balancing that of Babylon. But God had ordained the fall of Egypt, who would willingly have taken the chief place. This was, however, appointed for Babylon. The country from which they were brought out (the world, considered as man in his natural independent character, organising in his own strength) would like to prevail over idolatrous corruption and Babylonish principles; but these were to be in force until the time appointed by God, when God will judge them. Now Israel having leant upon Egypt, would apparently fall with Egypt; but God watched over them, and they were to return from their captivity and dwell in peace. The ways of God in government are well worthy of attention here. God would judge the nations; He would chastise Israel in measure. His people should not be condemned with the world. Grace abused brings down the most terrible judgments; thus it was with Edom.
The destruction of Babylon
Babylon yet remains. But, in Jeremiah, all the judgments are contemplated in connection with the setting aside of the independent nations, and the establishment of the one empire of the Gentiles—the chief subject of this prophecy; consequently the prophet is specially occupied with the historical fate of the empire, as established by God in the prophet's own days. It is Babylon and the land of the Chaldeans which are the subject of his prophecy. It is the judgment of this empire, to avenge the oppression of Israel by Nebuchadnezzar, who had broken his bones (chap. 50: 17). Nevertheless, the deliverance of Israel, at the time of the destruction of Babylon, is given as a pledge and foretaste of their complete and final deliverance (chap. 50: 4-19, 20, 34; see also 51: 19-21). For the destruction of Babylon was the judgment of that which God had Himself established as the Gentile empire. This is the reason why, even historically, her judgment was accompanied by the deliverance of Israel and the destruction of idolatry, by a man raised up to execute the righteousness of God. It has not been at all the same thing with the other empires, although, no doubt, they were also set up by the providence of God. But in their case it was not the immediate establishment of the empire on God's part, placing man in it under responsibility. Man, thus placed, had completely failed. He has tyrannised over God's people, established a compulsory idolatry, and corrupted the world by its means. Looked at as having the dominion of the world, which had been committed to him, he has been judged, and Babylon is fallen. It is important thoroughly to apprehend this truth with respect to this first empire. In principle the deliverance of Israel results from it, whatever the subsequent dealings of God may have been. See also the character of this judgment, chapter 50: 28, 33, 34. The next chapter furnishes us also with important principles in connection with this destruction of Babylon.
God's unchangeable faithfulness to Israel
Chapter 51: 6 reveals the unchangeable faithfulness of God to Israel, in spite of the people's sins. It was the time of the Lord's vengeance. When the time that God indicated should have arrived—a time to be known only by those whose spiritual discernment would enable them to apply the prophecy, the elements of which were given clearly enough in these two chapters (especially in the assaults of the nations), then those who had ears to hear were to leave the city. Moreover the fall of Babylon was a judgment pronounced upon idolatry. The portion of Jacob—Jehovah—might chastise His people, but He was not like the vanities of the Gentiles. After having chastised them, He would bring forth His righteousness in contrast with the Gentiles, who oppressed them, and would, finally, use them as His weapons of war. From verse 25 we see that it is the Babylon of those days which is in question. From verse 29 the historical circumstances that are related give us a very especial proof of this.