John Calvin Commentary Jeremiah 46:25

"Jehovah of hosts, the God of Israel, saith: Behold, I will punish Amon of No, and Pharaoh, and Egypt, with her gods, and her kings; even Pharaoh, and them that trust in him:" — Jeremiah 46:25 (ASV)

The Prophet speaks again in God’s name, setting God’s glory in opposition to the perverseness of his own nation. As has been said, he accomplished little when he threatened the Egyptians.

The Jews, believing that land to be impregnable, felt secure because they thought the Egyptians would come to their aid. Thus, they believed they were fortified against any hostile power.

Since the Jews were intoxicated by this false confidence, the Prophet was compelled not only to elaborate on this subject with many words but also to introduce God as the judge.

He does not speak here in his own words, but says, Jehovah of hosts, the God of Israel, has spoken, Behold I, etc. This was a much more powerful way of speaking than if the Prophet had repeated in his own name what God had entrusted to him. Yet, the Jews were not moved; still, this manner of speaking was designed to break down their stubbornness.

He then says, Behold, I will visit the multitude, etc. The word אמון, amun, is to be taken here for המון, emun; א , aleph, is put for ה , he. Though some render it “king,” this is incorrect. He says, I will visit the multitude which is from Alexandria.

We know that this was a celebrated city of Egypt, though it did not yet have this name, for Alexander, who called it by his own name, had not yet been born. It had its old name נא, na, and it was so called by the Hebrews. Later, its name was changed to Alexandria.

But here a part is stated for the whole, as the Prophet included all of Egypt; what is general is comprehended under what is particular. God did not spare the other cities of Egypt, and it appears from the context that the prophecy extended to all parts of that land, with not even the smallest corner excepted.

However, because Alexandria might have remained safe while the other cities were destroyed, it is specifically mentioned here, as though he had said that nothing would be safe in Egypt. Behold, he says, I will visit the multitude, etc. It was a very populous city, as we gather from pagan writers.

Consequently, it was full of pride, for its people thought it sufficiently safe as they had what amounted to a proportionate army. But the Prophet derides this vainglory, saying that the vast number of people in Alexandria would be of no use in preventing the Chaldeans from taking possession of it.

I will visit, he says, the whole people, and then Pharaoh and Egypt. We now clearly see that the city named was the chief city, and its multitude was expressly mentioned so that the Egyptians might know they could not escape destruction, because they were at war with God, not with men.

As long as they looked only at the Chaldeans, they remained secure. But the Prophet awakens them from their lethargy, saying that they were not to consider what the Chaldeans could do on their own, for they would wage war under God’s banner and, under His guidance, would penetrate all of Egypt without any difficulty.

Hence he says, I will visit Pharaoh and Egypt.

He adds, and her gods. We know that land was deeply devoted to superstitions and that the Egyptians had absorbed gross and shameful errors, though they were otherwise remarkable for their wisdom and knowledge.

But God had struck them with madness, so that they had become almost like brute beasts. Furthermore, because they thought they had perfect safety in their idols, the Prophet dismantles this confidence, declaring that God would be the judge not only of men but also of the idols.

For we know that people strengthen themselves against God’s threats either by superstition or by confidence in their own strength. As long as they depend on the world, they gather grounds for hope from everywhere. Consequently, they think they will be safe even when opposing God’s will.

The Prophet refutes this folly when he says, Behold, I will visit the multitude of Alexandria, and adds, I will visit the gods of Egypt. When the unbelieving find earthly assistance insufficient, they flee to God, but not in the right way, for they become vain in their foolish thoughts. This is why the Prophet threatens the idols of Egypt.

He adds, her kings. There was indeed only one king in Egypt, so why does he mention kings? This may be explained as referring to successors, but I prefer to understand “kings” here as meaning the satraps and princes. We know that the kingdom was very opulent and had many who were equal to kings.

I therefore think that the Prophet adorned the princes and satraps of Egypt with this high title. He confirms this opinion by what immediately follows: Pharaoh and those who trust in him. He repeats the name of Pharaoh, and when he says that he would visit those who trust in him, I have no doubt that the Prophet is referring to those whom he had previously designated “kings.”

We now perceive the real meaning: though Pharaoh had many defenses, being strengthened by a great multitude of men and also having mighty satraps, all this would prove fleeting and evanescent when he had to wage war with God. And God declares here that He would be the general of the entire war, guiding and directing the Chaldeans.