God’s Word to the Nations

Jeremiah 46–51

Main Idea: God punishes those who hurt his children.

1. Egypt (46)
2. The Philistines (47)
3. Moab (48)
4. Smaller Nations (49)
   1. Ammon (49:1-6)
   2. Edom (49:7-22)
   3. Damascus/Syria (49:23-27)
   4. Kedar/Arabia (49:28-33)
   5. Elam/Persia (49:34-39)
5. Babylon (50–51)

The weight of the text of Jeremiah predicts doom for Israel. They have long neglected God as their source of hope and have dug cisterns that hold no water. As a result, God has used the nations that come against them as his means of discipline. Now God is going to punish those nations. That might surprise us.

However, what should not surprise us is that God defends those who are his own. This is a consistent theme throughout Scripture. God is perennially focused on those who have no ability to defend themselves. Both the Major and the Minor Prophets deal with the issue of social justice.

The first dispute in the Christian church concerned poor widows who were neglected (Acts 6). The precursor to church infrastructure was created to help those who were disadvantaged. The book of James offers a stinging rebuke of those who neglect the needy. In fact, James uses compassion on the needy as an example of works that accompany true faith (Jas 1:27).

Here is the most shocking instance of God’s defending his own: in the end of it all, Jesus will come back to lovingly wed his bride the church. Then, after the marriage supper of the Lamb, Jesus will defend his bride. When a battle ensues, the army, perhaps the believers standing with Christ, is arrayed in white—garments that have not been stained with blood. Christ has the bloody garment because he has already entered the battle on behalf of the church. This is why it is said of him that he comes back to bring righteous judgment (Rev 19:11). He is the perfect Judge, and he is coming back to make things right.

Jesus is said to have laser-like eyes (Rev 1:14; 2:18; 19:12). That is not an indication of brute strength. Rather, the eyes are a means by which a person knows things. We acquire knowledge though what we see. Jesus sees all; therefore, he is in a perfect position to execute right judgment. There is so much injustice in the world, but Christ sees it all and will one day make all things right.

Perhaps we did not think of the problems of Israel this way, but God does. Even though Israel is under his discipline, he still wants to protect those who are defenseless, especially those who are his own. So now God is passing judgment on those who have abused his children. He is serious, and the judgment is significant.

As I am writing this, I am texting my brother about how glorious it is when, in the midst of wrestling with a text of Scripture, the main idea of the passage comes to us with clarity. Some texts are difficult, and the main idea must be rooted out by prayer, begging, and even fasting. But not so much these passages. It’s pretty clear. God is bringing the smackdown on the nations that have abused Israel. Their wickedness has sealed their fate, and now what has always been implicit is explicit: God punishes those who hurt his children.

Egypt

Jeremiah 46

As mentioned in the previous chapter, Egypt was a picture of all that was good in the world. There was wealth, prosperity, and security. Thus, the allure to go there and settle down was strong.

This chapter has two prophecies concerning Egypt. The first prophecy comes from the reign of Jehoiakim when, in 605 BC, Nebuchadnezzar defeated the Egyptians (vv. 2-12). Egypt was hurt. The second prophecy concerns after the fall of Jerusalem, when Egypt is attacked by Nebuchadnezzar. The prophecy targets those trusting in political power more than in God. This is why God’s children were warned not to go there in the first place: Egypt will be severely punished (vv. 25-26).

The prophecy ends with a wonderful affirmation of Israel (vv. 27-28). Israel will be saved; Jacob will return. Therefore, they do not need to be discouraged. They will be both disciplined and delivered. This, as we saw from previous chapters, is what God always wanted, namely, for them to stay under the discipline of the Lord, to turn toward it. In the end the discipline will come. They must learn to bear down under it.

The Philistines

Jeremiah 47

The metaphor of rising waters was not difficult to grasp for those living in the area. The dry, desert environment lacked continual rainfall, but when the rains came, they rarely had a place to run off. Very quickly the water in the gullies and gorges would rise. This is what makes Jesus’s first parable, the parable of the wise and foolish builder, so provocative. The foolish builder did not anticipate the rising waters that would gather faster than he could react (Matt 7:24-27).

In the same way, the Babylonian Empire would rise and engulf the Philistines. Later, hope will be prophesied for the Philistines but not now. They have met the end of God’s mercy and will be engulfed by the Babylonians. The helplessness, the baldness, perhaps is best summarized in verses 6-7, where God’s sword will not rest until it has accomplished its purpose.

Moab

Jeremiah 48

When we read the name Moab, our minds wander to Ruth the Moabitess. She was an ancestor of King David and was featured in the lineage of the Messiah in Matthew 1:5. This makes more sense when we understand that Moab was close to Judah, perhaps the closest neighboring nation. They were destroyed not because they came against Judah but because of their pride, complacency, and confidence in idols. Verse 42 says Moab “has exalted himself against the Lord.” Wright notes two themes in this prophecy: (1) pride and complacency, and (2) mourning and lament (Message of Jeremiah, 422–23).

Yet the chapter has a remarkable ending in verse 47. God promises restoration to a people that are not his people. One cannot help but read this and consider how much love God has for all the nations—that he is compassionate beyond measure.

Smaller Nations

Jeremiah 49

Chapter 49 comprises prophecies against other nations.

Ammon (49:1-6)

The first prophecy is against Ammon. They were trusting in the false god Milcom/Molech. The worship of Molech was marked by the grotesque practice of child sacrifice (32:35; Lev 20:1-5). Yet again, as with Moab, the prophecy ends with a promise to restore their fortunes.

Edom (49:7-22)

Edom comes under awful condemnation by God. Unlike the prophecies to Moab and to Ammon, there is no hope or promise of restoration.

Damascus/Syria (49:23-27)

Damascus is so helpless they are described in terms of the distress of giving birth. Once the labor pains have started, the situation is painful until it is over (v. 24). Yet, in verse 25, God takes delight in this city. Again, this is the promising note that God is not limited in his love. He can take delight in whomever he chooses.

Kedar/Arabia (49:28-33)

The position of these cities, with their natural defenses, would give them a sense of security. Yet, against the wrath of God, their natural defenses were a vain thing in which to trust.

Elam/Persia (49:34-39)

The interesting thing about these nations is that, unlike the others, they are far away geographically from Judah. Yet God is insistent that no country is going to fall outside the purview of his judgment. This includes the world’s biggest superpower, Babylon.

Babylon

Jeremiah 50–51

This massive prophecy against Babylon shows that God’s reach is not limited. He will judge all. The other significance of this prophecy is that it shows an egalitarian nature to the judgment of God. God is going to demonstrate that he is no respecter of persons. In the judgment on Babylon, he will both vindicate his bride and punish her oppressors.

This prophecy is divided into six movements and six themes.

1. Six Movements
   1. Movement One – 50:4-20
   2. Movement Two – 50:21-32
   3. Movement Three – 50:33-46
   4. Movement Four – 51:1-33
   5. Movement Five – 51:34-44
   6. Movement Six – 51:45-53
2. Six Themes
   1. The violence of Babylon will be avenged.
   2. The arrogance of Babylon will be brought low.
   3. The gods of Babylon will be powerless to save them.
   4. The land of Babylon will be devastated by enemies from the north.
   5. The fall of Babylon will signal the restoration and return of Israel.
   6. The fate of Babylon carries cosmic significance. (Wright, Message of Jeremiah, 428–40)

What is notable about this prophecy is that it returns us to chapter 1, where we discussed the hope shining through the judgment.

In 50:6 God again refers to his people as sheep, setting the tone for this entire passage. They have been lost sheep with bad shepherds. God is going to punish Babylon and redeem his people. The chapter could be summarized in 50:34: God’s strong redemption will be based on his strength.

The contrast between those punished and those delivered is found in 51:18-19 when Jeremiah writes first about the Babylonians,

They are worthless, a work to be mocked.

At the time of their punishment they will be destroyed.

Jacob’s Portion is not like these

because he is the one who formed all things.

Israel is the tribe of his inheritance;

the Lord of Armies is his name.

Conclusion

Throughout all of this the end game for God is not punishment. God will demonstrate that he is a greater power than others. He will also demonstrate that what they put their faith in, if it is not in him, is a weak thing in which to trust. However, ultimately what God is after is fulfilling the promise of restoration to his people. What is really at stake is what is coming at the end of 2 Chronicles, when King Cyrus decides to let his people back into their promised land.

This is significant because here in this promised land God will restore Israel, and he will bring about the fulfillment of his promise to bring the Messiah. This is the ultimate plan. Overstating the significance of this fact would be impossible. God is showing mercy to Israel because he wants to provide a place for the coming Messiah who will offer redemption for the world. And, in the midst of this, God is giving hints of mercy to the Gentile nations who do not fear his name. One cannot read this without thinking of John’s vision in Revelation 7:9 of a throne room in which every tribe and tongue will be joined in praise for God. God’s heart was not just for a people. God’s heart was for a people so that they could be a blessing to the nations.

This is the fulfillment of the promise made to Abraham that through him all the nations of the earth will be blessed:

I will make you into a great nation,

I will bless you,

I will make your name great,

and you will be a blessing.

I will bless those who bless you,

I will curse anyone who treats you with contempt,

and all the peoples on earth

will be blessed through you. (Gen 12:2-3)

So there are two remarkable lessons here.

God Is Covenantal but Not Tribal

God was always promising his covenant people that he would fulfill the promises of his covenant. He promised to do exactly what he said he would do, and he would do it in the way he said he would. His promises to his people were clear. They were a nation set apart. This national identity has stayed with Israel to this day.

Yet woven into the words of the prophet Jeremiah are these big hints that the reach of God’s mercy is bigger. These notes are covert yet conspicuous; they are hidden in plain sight. Since the clues were not acknowledged, the people that came later—the Pharisees and the scribal culture that emerged during the return to Jerusalem—just couldn’t get it. The Gentiles were so far out of the reach of God’s mercy, to their way of thinking, that it was wrong to associate with them at all.

This is a crucial point as we read the Gospels. One might think Jesus is against organized religion or against people who were supported by the ministry. But Jesus is not against the Jewish faith; he is against the leaders who perverted it. This is why he says, “Do not think that I will accuse you to the Father. Your accuser is Moses, on whom you have set your hope” (John 5:45). Jesus said that the father of their faith would not be proud of them but would accuse them! This is for many reasons, but one reason is that they had made the covenantal faith tribal. They could not see the signs. God was blessing them so that they could in turn be a blessing to the nations.

If Jesus were to return today, I do not think he would condemn all people who practiced his faith, but he would clear his throat and have something to say to those who were so fixated on the maintenance of their own tribe that they had no love for outsiders. Since I am not God, I do not know who will be in heaven and who will not be. For this reason I should share my faith with all those around me, assuming that they are going to be a part of the covenant. We call everyone to repent; we treat all people as pre-Christian until we know otherwise.

All believers in Christ should see the blessings in their lives as a gift given to bless others.

May God be gracious to us and bless us;

may he make his face shine upon us Selah

so that your way may be known on earth,

your salvation among all nations. (Ps 67:1-2)

God Disciplines but Does Not Cast Off Forever

The wonderful thing about this exile is that God is actually removing his people from disaster. Perhaps in reading the first few chapters this is lost on us, but now in reading what God is doing to Babylon, it becomes clearer. God did not cause the exile because he hated his people. He did not tell them to avoid Egypt because he did not love them. Rather, one of the reasons for the exile was to protect them from the destruction that he was going to bring on Babylon and Egypt. You have this sense, now reading to the end of the book, that God was pushing his people aside as he is now dealing harshly with the enemies of his people. Again, the most concise statement of this is found in the lament song of Lamentations 3:25-33.

The Lord is good to those who wait for him,

to the person who seeks him.

It is good to wait quietly for salvation from the Lord.

It is good for a man to bear the yoke

while he is still young. (Lam 3:25-27)

Here it says that the discipline of the Lord is good. Of course it is good! If they had stayed under the discipline of the Lord, Zedekiah would not have been tortured and killed, the city would not have been destroyed, and lives would not have been taken. The discipline of the Lord is hard, but it is good.

Those of us in the new covenant use more explicit language to describe the goodness of God. Romans 8:28-29 tells us that everything works out for the good purposes of God, making us like the person of Christ. This does not mean all things immediately seem good. It does mean that all bad things, in this case the discipline of the Lord, can be thought of as good—not in the vain hope that right thoughts will create better realities but in the reality that the Lord’s discipline is always teaching us to bear down so that we can later bear up.

No soldier in boot camp wants boot camp. No soldier in battle can be there without boot camp. The training is indispensable. So our hope as believers is not the removal of suffering; God is too loving for that. The hope of believers is that God never intends to waste a sorrow. No tear unused. No hardship left behind. He rescues each one.

The encouragement continues in Lamentations:

Let him sit alone and be silent,

for God has disciplined him.

Let him put his mouth in the dust—

perhaps there is still hope.

Let him offer his cheek

to the one who would strike him;

let him be filled with disgrace.

For the Lord will not reject us forever.

Even if he causes suffering,

he will show compassion

according to the abundance of his faithful love.

For he does not enjoy bringing affliction

or suffering on mankind. (Lam 3:28-33)

God was sending them into exile temporarily. He told them this over and over again. The Lord will not reject forever. His discipline of his children is severe, but it is not eternal. Yes they were under his discipline, but the discipline of the Lord is so good that he causes us to be able to bear up under it. He is so good!

Reflect and Discuss

1. In what way did God punish those who hurt Israel?
2. Egypt was a picture of all that was good in the world—wealth, prosperity, security. Yet Egypt incurred the wrath of God because they trusted in their self-manufactured political power. What lesson can we learn from Egypt’s mistake(s)?
3. Christian discipline is inevitable. How do Christians “bear up” so that they will not be “torn down”?
4. Wright notes two themes in the prophecy of Moab: (1) pride and complacency, and (2) mourning and lament (Jer 48). Why does God restore a people who are not his people?
5. Discuss the six themes of the prophecy given to Babylon and the universal principles we, as Christians, can apply today:
   1. The violence of Babylon will be avenged.
   2. The arrogance of Babylon will be brought low.
   3. The gods of Babylon will be powerless to save them.
   4. The land of Babylon will be devastated by enemies from the north.
   5. The fall of Babylon will signal the restoration and return of Israel.
   6. The fate of Babylon carries cosmic significance.
6. In what way(s) does God show mercy to Israel during the exile?
7. Discuss this statement: God is “covenantal” but not “tribal.” Do you agree?
8. Do these passages imply that Christians should reject organized religion?
9. In what way does God discipline believers but not cast them off forever?
10. Do you believe that the discipline of the Lord is a good thing? If so, why?