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Text -- Jeremiah 44:1-25 (NET)
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Wesley: Jer 44:1 - -- It seems the Jews that went into Egypt had planted themselves at these four places. Migdol was a city upon the borders of the Red Sea. Noph was a city...
It seems the Jews that went into Egypt had planted themselves at these four places. Migdol was a city upon the borders of the Red Sea. Noph was a city, which the Greeks and Latines called Memphis; it is thought to be that, which is now called Cairo. Pathros was the province, since called Thebais.
Wesley: Jer 44:14 - -- Only such shall escape, as have been forced into Egypt against their wills; and as did not fall in with the idolatry of the Egyptians.
Only such shall escape, as have been forced into Egypt against their wills; and as did not fall in with the idolatry of the Egyptians.
Wesley: Jer 44:15 - -- It should seem those that did it were mostly women, and that they did it with some privacy, so that all their husbands did not know of it.
It should seem those that did it were mostly women, and that they did it with some privacy, so that all their husbands did not know of it.
JFB -> Jer 44:1; Jer 44:1; Jer 44:1; Jer 44:2; Jer 44:3; Jer 44:4; Jer 44:7; Jer 44:7; Jer 44:8; Jer 44:8; Jer 44:8; Jer 44:9; Jer 44:9; Jer 44:9; Jer 44:10; Jer 44:10; Jer 44:10; Jer 44:11; Jer 44:11; Jer 44:14; Jer 44:14; Jer 44:14; Jer 44:15; Jer 44:16; Jer 44:17; Jer 44:17; Jer 44:17; Jer 44:17; Jer 44:17; Jer 44:18; Jer 44:19; Jer 44:19; Jer 44:21; Jer 44:23; Jer 44:23; Jer 44:23; Jer 44:25; Jer 44:25
JFB: Jer 44:1 - -- Meaning a "tower." A city east of Egypt, towards the Red Sea (Exo 14:2; Num 33:7).
JFB: Jer 44:2 - -- If I spared not My own sacred city, much less shall ye be safe in Egypt, which I loathe.
If I spared not My own sacred city, much less shall ye be safe in Egypt, which I loathe.
JFB: Jer 44:3 - -- Implying perverse assiduity: they went out of their way to burn incense (one species of idolatry put for all kinds), &c.
Implying perverse assiduity: they went out of their way to burn incense (one species of idolatry put for all kinds), &c.
Where they polluted themselves to ingratiate themselves with the Egyptians.
JFB: Jer 44:8 - -- Not compelled by fear, but of your own accord, when I forbade you, and when it was free to you to stay in Judea.
Not compelled by fear, but of your own accord, when I forbade you, and when it was free to you to stay in Judea.
They, as it were, purposely courted their own ruin.
JFB: Jer 44:9 - -- Have you forgotten how the wickednesses of your fathers were the source of the greatest calamities to you?
Have you forgotten how the wickednesses of your fathers were the source of the greatest calamities to you?
JFB: Jer 44:9 - -- The Jews' worldly queens were great promoters of idolatry (1Ki 11:1-8; 1Ki 15:13; 1Ki 16:31).
The Jews' worldly queens were great promoters of idolatry (1Ki 11:1-8; 1Ki 15:13; 1Ki 16:31).
They defiled the land which was holy unto God.
JFB: Jer 44:10 - -- The third person puts them to a distance from God on account of their alienating themselves from Him. The second person implies that God formerly had ...
The third person puts them to a distance from God on account of their alienating themselves from Him. The second person implies that God formerly had directly addressed them.
JFB: Jer 44:11 - -- That is, all the idolaters; Jer 44:28 shows that some returned to Judea (compare Jer 42:17).
JFB: Jer 44:14 - -- The Jews had gone to Egypt with the idea that a return to Judea, which they thought hopeless to their brethren in Babylon, would be an easy matter to ...
The Jews had gone to Egypt with the idea that a return to Judea, which they thought hopeless to their brethren in Babylon, would be an easy matter to themselves in Egypt: the exact reverse should happen in the case of each respectively. The Jews whom God sent to Babylon were there weaned from idolatry, and were restored; those who went to Egypt by their perverse will were hardened in idolatry, and perished there.
JFB: Jer 44:14 - -- Literally, "lift up (their) soul," that is, their hopes (compare Jer 22:27, Margin; Deu 24:15, Margin).
JFB: Jer 44:14 - -- Namely, the "small number" (Jer 44:28) who were brought by force into Egypt, as Jeremiah and Baruch, and those who, in accordance with Jeremiah's advi...
Namely, the "small number" (Jer 44:28) who were brought by force into Egypt, as Jeremiah and Baruch, and those who, in accordance with Jeremiah's advice, should flee from Egypt before the arrival of the Chaldeans (see on Jer 42:17). CALVIN less probably refers the words to the return of the exiles in Babylon, which the Jews in Egypt regarded as hopeless.
JFB: Jer 44:15 - -- The idolatry began with them (1Ki 11:4; 1Ti 2:14). Their husbands' connivance implicated them in the guilt.
JFB: Jer 44:17 - -- Whatever vow we have uttered to our gods (Jer 44:25; Deu 23:23; Jdg 11:36). The source of all superstitions is that men oppose their own will and fanc...
JFB: Jer 44:17 - -- The evil was restricted to no one class: all from the highest to the lowest shared the guilt.
The evil was restricted to no one class: all from the highest to the lowest shared the guilt.
JFB: Jer 44:17 - -- Fools attribute their seeming prosperity to God's connivance at their sin: but see Pro 1:32; Ecc 8:11-13. In fact, God had often chastised them for th...
Fools attribute their seeming prosperity to God's connivance at their sin: but see Pro 1:32; Ecc 8:11-13. In fact, God had often chastised them for their idolatry (see Jdg 2:14); but it is the curse of impiety not to perceive the hand of God in calamities.
JFB: Jer 44:17 - -- Men cast away the bread of the soul for the bread that perisheth (Deu 8:3; Joh 6:27). So Esau (Heb 12:16).
JFB: Jer 44:18 - -- They impute their calamities to their service of God, but these are often marks of His favor, not of wrath, to do His people good at their latter end ...
They impute their calamities to their service of God, but these are often marks of His favor, not of wrath, to do His people good at their latter end (Deu 8:16).
JFB: Jer 44:19 - -- MAURER translates, "to form her image." Crescent-shaped cakes were offered to the moon. Vulgate supports English Version.
MAURER translates, "to form her image." Crescent-shaped cakes were offered to the moon. Vulgate supports English Version.
JFB: Jer 44:19 - -- The women mentioned (Jer 44:15); "a great multitude" here speak: we have not engaged in secret night orgies which might justly be regarded unfavorably...
The women mentioned (Jer 44:15); "a great multitude" here speak: we have not engaged in secret night orgies which might justly be regarded unfavorably by our husbands: our sacred rites have been open, and with their privity. They wish to show how unreasonable it is that Jeremiah should oppose himself alone to the act of all, not merely women, but men also. The guilty, like these women, desire to shield themselves under the complicity of others. Instead of helping one another towards heaven, husband and wife often ripen one another for hell.
JFB: Jer 44:21 - -- Jeremiah owns that they did as they said, but in retort asks, did not God repay their own evil-doing? Their very land in its present desolation attest...
JFB: Jer 44:25 - -- Ironical praise. They had pleaded their obligation to fulfil their vows, in excuse for their idolatry. He answers, no one can accuse you of unsteadine...
Ironical praise. They had pleaded their obligation to fulfil their vows, in excuse for their idolatry. He answers, no one can accuse you of unsteadiness as to your idolatrous vows; but steadfastness towards God ought to have prevented you from making, or, when made, from keeping such vows.
Jeremiah hereby gives them up to their own fatal obstinacy.
Clarke: Jer 44:1 - -- The word that came to Jeremiah concerning all the Jews - Dahler supposes this discourse to have been delivered in the seventeenth or eighteenth year...
The word that came to Jeremiah concerning all the Jews - Dahler supposes this discourse to have been delivered in the seventeenth or eighteenth year after the taking of Jerusalem
Which dwell at Migdol - A city of Lower Egypt, not far from Pelusium
Tahpanhes - Daphne Pelusiaca, the place to which the emigrant Jews first went
Clarke: Jer 44:1 - -- Noph - מפס Maphes , Targum. Memphis. a celebrated city of Middle Egypt, and the capital of its district
Noph -
Clarke: Jer 44:1 - -- The country of Pathros - A district of Upper Egypt, known by the name of the Thebais. See Bochart, Lib. Phaleg, lib. iv., c. 22. Thus we find that t...
The country of Pathros - A district of Upper Egypt, known by the name of the Thebais. See Bochart, Lib. Phaleg, lib. iv., c. 22. Thus we find that the Jews were scattered over the principal parts of Egypt.
Clarke: Jer 44:2 - -- No man dwelleth therein - The desolation of the land of Judea must have been exceedingly great when this, in almost any sense, could be spoken of it...
No man dwelleth therein - The desolation of the land of Judea must have been exceedingly great when this, in almost any sense, could be spoken of it.
Clarke: Jer 44:4 - -- O, do not this abominable thing - A strong specimen of affectionate entreaty. One of the finest figures of poetry, when judiciously managed, the ant...
O, do not this abominable thing - A strong specimen of affectionate entreaty. One of the finest figures of poetry, when judiciously managed, the anthropopathia, the ascribing human passions to God, is often used by this prophet: so God is said to grieve, to mourn, to have his bowels moved with compassion, to repent, to be angry, etc. Here he is represented as tenderly expostulating: O, do not; or, I entreat you, do not that abominable thing which I hate
1. Do it not: your God commands
2. O, do it not: your Father entreats
3. It is an abominable thing, and should not be done
4. I hate it, and on that account ye should abstain from it.
Clarke: Jer 44:5 - -- But they hearkened not -
1. They disregarded the authority of their God
2. They were not moved by the entreaties...
But they hearkened not -
1. They disregarded the authority of their God
2. They were not moved by the entreaties of their most affectionate Father
3. In abominations they delighted. And
4. They loved that which God hated; and, apparently, because he hated it.
Clarke: Jer 44:7 - -- This great evil against your souls - Will not self-interest weigh with you? See what ruin your conduct has brought upon your country. Your fathers s...
This great evil against your souls - Will not self-interest weigh with you? See what ruin your conduct has brought upon your country. Your fathers sinned as you are doing; and where are they now? Either destroyed, or in captivity. And you are now taking the same way to your own destruction.
Clarke: Jer 44:9 - -- Have ye forgotten the wickedness of your fathers - It seems that the women were principal agents in idolatrous practices; for the queens - the wives...
Have ye forgotten the wickedness of your fathers - It seems that the women were principal agents in idolatrous practices; for the queens - the wives, of rulers and of common people, burnt incense to the queen of heaven, (the moon), Jer 44:17, and poured out drink-offerings to her.
Clarke: Jer 44:15 - -- Then all the men - and all the women - We have not seen the women in determined rebellion before. Here they make a common cause with their idolatrou...
Then all the men - and all the women - We have not seen the women in determined rebellion before. Here they make a common cause with their idolatrous husbands.
Clarke: Jer 44:19 - -- And when we burned incense to the queen of heaven - The Moon seems to have been called מלכת melecheth , as the sun was called מלך molech ....
And when we burned incense to the queen of heaven - The Moon seems to have been called
The idolatrous worship of these people was a sort of imitation of the worship of the true God; only sacrifice was not common in it. The factious women here tell us in what it consisted
1. They burnt incense to the moon, and perhaps to the sun and the planets
2. They poured out libations to her
3. They made and consecrated cakes to her
All these were prescribed in the worship of the true God. See, among others, Exo 29:23, etc.; Lev 2:4; Lev 23:16; and Num 6:15. And the women vindicate their conduct by asserting that they did all this by the consent of their husbands: "Did we worship her without our men?"
Clarke: Jer 44:22 - -- Therefore is your land a desolation - I grant that ye and your husbands have joined together in these abominations; and what is the consequence? "Th...
Therefore is your land a desolation - I grant that ye and your husbands have joined together in these abominations; and what is the consequence? "The Lord could no longer bear because of your evil doings; and therefore is your land a desolation, and an astonishment, and a curse, without an inhabitant, this day."
Calvin: Jer 44:1 - -- Jeremiah had already prophesied against the Jews, who had taken refuge in Egypt, as though there would be for them in that rich and almost unassailab...
Jeremiah had already prophesied against the Jews, who had taken refuge in Egypt, as though there would be for them in that rich and almost unassailable land a safe and quiet retreat. But he now speaks against them for another reason, and denounces on them something more grievous than before, even because they had not only gone into Egypt against God’s will, but when they came there they polluted themselves with all kinds of superstition. God, no doubt, designed, in due time, to prevent this, when he forbade them to go into Egypt; for he knew how prone they were to idolatry, and to false and adulterous modes of worship. He was therefore unwilling that they should dwell in that land, where they might learn to pervert his worship. And this had happened, as it appears from the present prophecy. As then they had cast aside every shame, and given themselves up to the superstitions of the heathens, the Prophet again testified, that God would take vengeance on them. But we shall see that he had to do with refractory men; for without shewing any respect for him, they attacked him with impetuous fury. The sum of what is said then is, that the Jews who dwelt in Egypt were unworthy of any pardon, because they had, as it were, designedly rejected the favor of God, and their obstinacy had become altogether hopeless. We shall now consider the words:
A word is said to have been given to Jeremiah to all the Jews But God spoke to Jeremiah not in the same way as to the Jews; for he committed to him the words which he commanded him to deliver to others. Then the word was directly given to Jeremiah only; but as Jeremiah was God’s interpreter to the people, the word is said to be given in common to all, which yet at first, as it has been stated, was committed to Jeremiah alone. For he did not favor the Jews with such an honor as to speak to them, but he sent the Prophet as his messenger. He said then to the Jews who dwelt in Egypt, and afterwards he mentions certain places, first Migdol, then Tahpanhes, and thirdly, Noph. The first name some have rendered Magdal. That city was not so much known at the time when Egypt flourished, but it has been mentioned by heathen writers. Of Tahpanhes we spoke yesterday. Noph has been called Memphis; and it is generally agreed that what the Hebrews called Noph was that noble and celebrated city Memphis, which, as they suppose at this day, is called Cairo, Le Caire. He lastly mentions the country of Pathros, which is supposed by some to have been near Pelusia. But on such a matter as this I bestow no great labor; for even heathen writers have regarded this as an obscure country, of no importance. Pathros is elsewhere mentioned as a city, and some think it to have been Petra of Arabia. But the Prophet no doubt refers here to the country in which Memphis and other cities were situated, in which the Jews dwelt.
But he says these things for this reason, because a question might have been raised, “As the Jews dwelt in Egypt, so large was the land, that the Prophet could not have announced the commands of God to all. This, then, was the reason why he intimates that. they were not dispersed everywhere throughout Egypt, from one end to the other, but that they were in one part only, and that they were so collected that his word might come to all. This, then, was the reason why he mentioned the places where the Jews sojourned.
Calvin: Jer 44:2 - -- He now begins with reproof, because they were so stupid as not to remember the vengeance which God had executed on themselves and on the whole nation...
He now begins with reproof, because they were so stupid as not to remember the vengeance which God had executed on themselves and on the whole nation. They had been left alive for this end, that they might acknowledge God’s judgment, and thus return to a right mind. Here, then, the Prophet upbraids them with their insensibility, that they had profited nothing under the scourges of God. They commonly say that fools, when they are beaten, become wise. As then the Jews had not repented, after having been so grievously chastised, it was a proof of extreme perverseness; for if the remnant had a grain of a sound mind, they would have been humbled at least by the final destruction of their nation, and when the city and the temple were demolished. Since then they followed the same wicked courses, for which God had inflicted so grievous a punishment, it was evident that they were wholly irreclaimable and destitute of reason and judgment. This is the import of all the words of the Prophet which we have read.
He says first, Ye have seen what great evils I brought on you and the land. “Then ye know that you have justly suffered all the evils which have happened to you; for ye have not sinned through want of knowledge, but when I had sedulously warned you by my Prophets, ye continued ever obstinate; ye have therefore fully deserved such punishments. Now when God spared you, and wished that a small number should remain, to preserve as it were a seed, how is it that these evils which are still as it were before your eyes, are not remembered by you?” We now then understand the design of the Prophet.
But it may be well to examine every part; Ye have seen, he says, all the evil which I have brought (evil here means calamity) on Jerusalem, and on all the cities of Judah; and, behold, they are now a waste, and no one dwells there. There is here an emphatical comparison between Jerusalem and Memphis, between the cities of Judah and Heliopolis and the whole country of Pathros. If then God had not. spared the holy city which he had chosen, if he had not spared the cities of Judah which were under his protection, how foolish it was for the Jews to think that they would be safe in the cities of Egypt? By what privilege could these be secure, since the cities of Judah had been reduced to a waste? We now then perceive why the Prophet mentioned Jerusalem and the cities of Judah; it was, that he might expose the stupidity of the Jews, because they thought, themselves safe in Egypt, a land which God had ever held in abomination.
Calvin: Jer 44:3 - -- He afterwards adds, For the evil which they did to provoke me. He refers to the sins by which the Jews had provoked the wrath of God; for the peopl...
He afterwards adds, For the evil which they did to provoke me. He refers to the sins by which the Jews had provoked the wrath of God; for the people whom Jeremiah addressed had relapsed into those superstitions which had been the cause of their ruin. Had the Prophet spoken generally and said, that it was strange that the Jews had forgotten the punishment which had been inflicted by God on the whole nation, his doctrine would not have been so impressive. But when he now points out as by the finger how they had procured for themselves such calamities, he presses and urges them more forcibly to acknowledge their madness, because they thus continually provoked God, and sinned not through ignorance, but offended him by the same sins for which yet they had suffered punishment so grievous and dreadful. This is the reason why the Prophet says, For the evil which they did to provoke me, even to go, he says, to offer incense and to serve alien gods. To go here intimates the care and diligence they exercised in false worship. God had shewn to the Jews a certain way in his Law which they ought to have followed: had they then continued in the doctrine of the Law, they would have kept in the right way, and gone forward to the right end. But they are said to go, because they disregarded the Law and went here and there, as those who wander at random, and know not where they are going. There is then to be understood a contrast between going and remaining under the teaching of the Law. To go, in short, is to weary one’s self by an erratic course, when the word of God is neglected, and the way which it points out is forsaken. This is one thing.
Then he adds, to offer incense and to serve alien gods. In cense here is mentioned as a particular thing, then that which is general is added; for incense, as it is well known, was an evidence of worship. Then the Prophet under one thing condemns the idolatry of his own nation. But at length he shews that they were given to other abominations, that they had devoted themselves to the false worship of alien gods.
This passage, and those which are like it, are entitled to particular notice; for we hence learn that men depart from God and alienate themselves from the true worship of him, whenever they mingle with it something of their own, and dream of this and that according to their own will, the very thing intended, as we have said, by going as used by the Prophet. As soon, then, as men devise for themselves some new modes of worship, it is the same thing as though they turned backward or willfully wandered, for they keep not in the right and legitimate way. We also learn from the second clause that idolaters in vain adduce pretences to excuse themselves. For if they transfer to another what peculiarly belongs to God, and what he claims for himself, it is more than a sufficient proof of idolatry; and incense, as I have said, was a symbol of divine worship. As then they offered incense to their idols, they robbed the true God of his own honor, and chose new gods, and adorned them with the rights of the only true God.
In vain, then, and foolishly do the Papists at this day seek evasions when we object to them and say, that gross idolatries prevail among them: “ He! it is not our intention to transfer the worship which peculiarly belongs to the only true God to saints, to images; but we apply all this to God.” Since they burn incense to saints, images, and pictures, since they offer incense even to the dead, there is surely no further need of disputing the point; and when they try to evade whatever they can bring forward, it is confuted by this one expression of the Prophet, for when he speaks of incense, he condemns the Jews for their idolatry.
But as I have said, he speaks afterwards generally, and says, and to serve alien gods. Then it follows, whom they knew not, neither ye nor your fathers Here the Prophet amplifies the sin of his own nation, because they had devoted their attention to unknown gods. There is here again a contrast to be understood, that is, between God, who had revealed himself by his Law, by his Prophets, by so many miracles and blessings, and the fictitious gods, who had, without thought and without judgment, been invented and contrived by the Jews. Now, it was an evidence of a base and an intolerable ingratitude, that the Jews should have forsaken the true God after he had made himself known to them. For had the Law never been given, had God suffered them, as other nations, to be entangled in their own errors, their offense would have been lighter. But God had made himself to be so familiarly known to them, that he was pleased to give them his Law, to be a certain rule of religion; he had also exercised his miraculous powers among them. As, then, the knowledge of the true God had been made so remarkably clear to them, how great and how base was their ingratitude to reject him and to depart from him, in order to run after idols! when they contrived for themselves vain gods and nothing but fictions! Had any one inquired what sort of god was Baal, or what were their Baalim, they would have said, that they had Baalim as their patrons, who obtained favor for them with the supreme God. But whence had they derived their vain notion? It was nothing but superstition founded on no reason.
This ought to be carefully observed; for at this day were any one to ask the Papists by what right they have devised for themselves so various and so many modes of worship: devotion alone they say will suffice, or a good intention. Let us then know that religion, separated from knowledge, is nothing but the sport and delusion of Satan. It is hence necessary that men should with certainty know what god they worship. And Christ thus distinguishes the true worship of God from that of vain idols,
“We know,” he says, speaking of the Jews, “whom we worship.” (Joh 4:22)
He then says that the Jews knew, even those who worshipped God according to what the Law prescribes, — he says that they knew whom they worshipped. He then condemns all good intentions in which the superstitious delight themselves, for they know not whom they worship. And I have said that religion ought not to be separated from knowledge; but I call that knowledge, not what is innate in man, or what is by diligence acquired, but that which is delivered to us by the Law and the Prophets.
We now, then, understand why the Prophet says that the Jews devoted themselves to alien gods, whom they had not known, nor their fathers.
Calvin: Jer 44:4 - -- Now follows a circumstance by which their impiety was still further enhanced, that God had sent them Prophets who stretched forth their hands to th...
Now follows a circumstance by which their impiety was still further enhanced, that God had sent them Prophets who stretched forth their hands to them to draw them from their errors. For had they never been warned, their condemnation would have been just; for God had once shewn to them by his Law what was right. The teaching, then, of the Law ought to have been sufficient for all ages. But when God had never ceased to send Prophets, one after another, it was a sign of hopeless obstinacy to reject so many and so constant warnings. God then added this circumstance that it might appear that the Jews were wholly inexcusable, and worthy of a hundred and of a thousand deaths, because they had so perversely despised all the means of salvation.
But God says, that he had sent to them all his servants What is universal has its own peculiar importance; for if one or two Prophets had been sent, the Jews would have been proved guilty; for the law does not require more than two or three witnesses to condemn those who have done wrong. (Deu 17:6.) But God shews here that there had been a vast number of those, through whom, had they been believed, the Jews might have been preserved in safety. They might, then, have been proved guilty, not only by three or four witnesses, but even by a great number; for the Prophets had continually succeeded one another. And thus had been fulfilled what God had promised in the Law,
“A Prophet will I raise up from the midst of thy brethren, him shalt thou hear; and every one who will not hear that Prophet shall be cut off from his people.” (Deu 18:18)
For God shews in his proclaimed Law, that this would be one of his chief blessings, ever to keep the Jews in the knowledge of their duty, by never leaving them destitute of Prophets and faithful teachers, here then he shews that he had ever really performed what he had promised by Moses; for he does not say that he had only sent a few, but, as I have said, that there had been a copious abundance; for in every age there were several Prophets, and some, when it became necessary, succeeded others. But what had been the fruit? He afterwards complains that all the Prophets had been rejected.
But to render their sin still more heinous, he says, rising up early and sending Of this kind of speaking an explanation has been elsewhere given. (Jer 7:13; Jer 11:7) It is a metaphorical language; for God rises not nor does he change places; but here he applies to himself what peculiarly belongs to men. For he who is attentive to business, does not wait till the sun rises, but anticipates the morning dawn. So also the Prophet says, that God had been vigilant, for he had been solicitous concerning the wellbeing of the people.
We further learn from this mode of speaking how invaluable is the benefit which God bestows when he raises up honest and faithful teachers; for it is the same as when the head of a family rises early from his bed, calls up his children, and takes care of them. Let us, then, know that teaching, when it is communicated to us, is an evidence of God’s paternal solicitude, because he would not have us to perish, but comes down to us and sees what is needful, as though he were present with us, and as a father towards his children, he takes care of us and of our affairs. This is the meaning.
He now adds the substance of his message, Do not the thing of this abomination which I hate God intimates, in short, that it had not been through him that the Jews did not return from their errors to the right way, because he had stretched forth his hand to them, and had, as it were, sup-pliantly requested them to provide better for themselves, and not knowingly and willfully to seek their own destruction, having acted as though he were a husband, who, being anxious to preserve the fidelity of his wife, might thus say to her, — “Behold, thou knowest that I cannot endure unchaste-ness; beware, then, lest thou shouldest prostitute thyself to adulterers.” So God shews here that he had testified by all his servants, that all kinds of idolatry were displeasing to him, in order that the Jews might keep themselves from idolatry.
Calvin: Jer 44:5 - -- And he adds, But they hearkened not, nor inclined their ear to turn from their wickedness, to burn no incense to alien gods Here God charges the Je...
And he adds, But they hearkened not, nor inclined their ear to turn from their wickedness, to burn no incense to alien gods Here God charges the Jews with irreclaimable obstinacy, for the teaching of the Law did not retain them in obedience, nor did they attend to it, though often and at different times warned and admonished by the Prophets. And their perverseness he still more clearly sets forth by the second clause, when he says that they did not incline their ear Had he said, “They have not hearkened, ” it would have been quite sufficient; but when he adds, “They have not inclined their ear,” he expresses, as I have said, something worse than contempt, even that they designedly rejected the teaching of the Prophets, that they disdained to hear the Prophets or to listen to their admonitions, but became willingly deaf, nay, closed up their ears, as rebels do, who are said elsewhere to harden their heart. We now then understand the import of this verse.
Calvin: Jer 44:6 - -- Now he adds, On this account has my wrath and my fury been poured forth, and has burned through the cities of Judah, and through the streets of Jeru...
Now he adds, On this account has my wrath and my fury been poured forth, and has burned through the cities of Judah, and through the streets of Jerusalem; and this day they are a waste and a desolation The word
Calvin: Jer 44:7 - -- He then adds, Why then do ye now this great evil against your own souls, to cut off from you man and woman, child and suckling, from the midst of J...
He then adds, Why then do ye now this great evil against your own souls, to cut off from you man and woman, child and suckling, from the midst of Judah, that nothing may remain for you? he re at length the passage is finished; for what we have hitherto read would have kept the reader in suspense, had not this been added. He then says, “Since the sin of your fathers ought to have been detested by you, and since God’s judgment had been dreadful, and that punishment ought at this day to fill, you with fear, how is it, that ye seek to bring on yourselves again the vengeance of God?” Why then, he says, now, etc. This now is emphatical, that is, after so many and so remarkable examples, after so many admonitions, after the most grievous punishment inflicted on the obstinate. He says, against your own souls; and by this he touched them very sharply, reminding them that what they were doing would be to their ruin, as though he had said, that God would receive no loss from their wickedness, but that they would become the authors of their own destruction, he indeed intimates, as I have already said, that their impiety would not be without its punishment; but he shews at the same time that God could, if he thought proper, look down with indifference on their impieties; for he would remain perfect even if they were the worst. For when God is robbed by men of his just and legitimate worship, there is nothing taken away from his greatness; for he ever remains the same, and is neither advanced nor diminished through the will of men. Then the Prophet shews that the Jews were acting madly for their own ruin, when he says, that they did evil against their own souls
And this he explains more fully by adding, To cut off man and woman, child and suckling, from the midst of Judah He intimates that God still manifested his mercy, while there was any remnant. They might have remained in Judea, even in their own inheritance; and the country might have been inhabited till the time of seventy years had elapsed, which God had fixed for the exile. Now the Prophet shews that they fought as it were against the goodness of God, for they sought to extinguish their own name, so that nothing should remain of that people, to whom God had still left some seed, that they might not wholly perish.
Calvin: Jer 44:8 - -- I was in the last Lecture obliged to cut short the subject of the Prophet; for this verse depends on the foregoing, and is to be read together with i...
I was in the last Lecture obliged to cut short the subject of the Prophet; for this verse depends on the foregoing, and is to be read together with it. The Prophet asked why the Jew’s willingly cut off from themselves every hope of safety, and were seeking their own ruin. He now expresses the matter more fully, even that they were provoking God’s wrath by their superstitions. He then points out the cause of all evils, — the pollution of God’s true worship by idolatries.
We here see that there is no end of sinning, when men despise God and allow themselves every license in doing evil: God was unwilling that the Jews should go to Egypt; for he had promised to cherish them as it were under his own wings; and thus he intended to shew them mercy, so that they might remain in safety, though in a country then miserable and desolate. But against his command they went into Egypt. When they came there, in order to gain favor with the Egyptians, they polluted themselves with vain superstitions. They might in the land of Judah have worshipped God in purity without any danger. Distrusting the favor of God they fled into Egypt; and the fear of men led them to deny their religion. We hence see how one evil proceeds from another; when the Jews coveted the favor of that heathen nation, they polluted themselves with many ungodly superstitions.
This is the sin which the Prophet now refers to, — To provoke me, he says, by the works of your hands There is here to be understood a contrast between the works which God had commanded, and those which men had devised for themselves. The altar and the whole Temple were indeed works done by the hand and art of men; but as God had commanded the altar to be made and the Temple to be built, the Temple was not, properly speaking, a human but a divine work, it having been commanded. But whatever men devise of themselves for the purpose of worshipping God, is what is called the work of their hands; for they invent things themselves, and follow only their own fancies; they attend not to what pleases God, but give license to their own imaginations, so that according to their own will they mingle together any sort of worship they please. This, then, is the reason, and according to this sense it is, that the Prophet says, that the Jews provoked God by the works of their hands: they corrupted his lawful worship and departed from true religion, when they attached themselves to heathen Actions and corruptions.
He then adds, To offer incense to alien gods Under one particular thing, as it has been already said, the Prophet includes what is general, for the Jews did not only sin by offering incense, but also through various other superstitions. But by stating a part for the whole, he clearly intimates that they denied the true God when they worshipped idols. And then he adds, in the land of Egypt, into which ye have entered, that ye might dwell there. he takes away the excuse which they might have made, that they were constrained by fear, because they were unhappy exiles, and saw that their own religion would not be tolerated by that proud nation. The Prophet says that they had come into Egypt when God commanded them to remain in the land of Judah. That plea, then, could not have been admitted, that being terrified by danger they sought to please the Egyptians, for they brought themselves into that bondage, when they might have been at liberty in the land of Judah to worship God in purity. This is the reason why he says that they came into Egypt to sojourn there.
He at length adds, to cut you off. The construction is indeed different, but the meaning is clear. He intimates, in short, as he said in the last verse, that they willingly, and as it were designedly, rushed headlong into their own ruin. He then adds, and ye shall be a curse and a reproach among all nations By which words he means that their destruction would be memorable; and this was harder than if their memory was buried with their life. But the Prophet says that their death would be such an example as that they would be deemed execrable by all. In short, he declares that they would be exposed to all kinds of reproaches even after their death. It follows, —
Calvin: Jer 44:9 - -- The Prophet now sets forth how extremely shameful was the insensibility of the Jews, in not acknowledging that God had most severely and grievously p...
The Prophet now sets forth how extremely shameful was the insensibility of the Jews, in not acknowledging that God had most severely and grievously punished the superstitions to which they had previously been addicted. At the same time, if we regard the word used, he seems not to understand punishments by evils, but raffler the wicked deeds by which they had provoked God. And this ought to be observed, for some interpreters give this rendering, “Have you forgotten your evils and those of your fathers; ” that is, how severely God had afflicted you? But there is no doubt but that the Prophet means by
When therefore the Prophet says, Have ye forgotten your evils and those of your fathers? he takes it for granted that it was sufficiently known that God had taken vengeance on them for their sins; for he does not address the Jews in their prosperity, but when they were fugitives from their own land and under the curse of heaven. As, then, they were evidently condemned by God, the Prophet justly asks them, “Have ye forgotten that you have been condemned for the sins of your fathers and those of your kings, even for those which they had committed?” This he asked, because it was a horrid stupidity, that though the city had been overthrown and the temple burnt, they did not yet leave off their superstitions, especially when so singular a vengeance of God ought to have retained their posterity in fear and obedience even for ten ages. Thus we see that punishment is linked with sins.
He says, of the kings of Judah and of their wives The relative is singular, “his wives; ” but no doubt it refers to the people. Some read, “of every one of them; ” but there is no need, it being a singular number, referring to a collective noun, Judah. he afterwards adds, which they did This ought not to be confined to the women, (nor is it suitable,) but it refers to all the Jews as well as to kings of Judah, and also to the women, — which then they did in the land of Judah, and in the streets of Jerusalem
When he mentions the streets of Jerusalem, he exaggerates their wickedness. For we know that city to have been as it were the earthly sanctuary of God. It, was then a most disgraceful impiety to pollute that place which God had consecrated for himself. The whole land of Judah was indeed under his authority and power, but he had favored the city, and especially Mount Sion, with singular privileges. Then the Prophet amplifies the greatness of their sin, when he says that Jerusalem had been polluted by their superstitions.
Calvin: Jer 44:10 - -- He afterwards mentions how great had been the perverseness of that people, They are not humbled, he says, to this day, though they had been most ...
He afterwards mentions how great had been the perverseness of that people, They are not humbled, he says, to this day, though they had been most severely smitten by the rods of God. Even fools, when smitten, become wise, as the old proverb says. As the Jews then had been so grievously chastised by God’s hand, and had experienced extreme rigor, ought they not to have considered what they had deserved? But the Prophet shews that their wickedness was past remedy, for though broken down they were not yet humbled, like those who are of a perverse disposition, who could not be reformed were they broken down a hundred times. Then the Prophet upbraids the Jews with their obstinacy, for not even the greatest calamity had brought them to obedience.
They were not then humbled to that day, nor did they fear Fear ought also to be referred here to the calamities which they had experienced, for God had sufficiently shewn that he had been grievously offended with their impiety. As then God’s dreadful judgment had been made conspicuous to all, the Prophet here condemns their dullness, because they had not been brought back to a sound mind so as to fear God. He now adds another instance of obstinacy, that they had not walked in the Law of God and in his commandments. Then he shows that their obstinacy was twofold, that they had profited nothing by his teaching, and that they had disregarded his punishments. The Law itself was to them a rule according to which they were to worship God, nor ought they to have sought elsewhere what they were to do. As, then, they had in the Law a revelation as to true religion, it was an intolerable contempt to depart from it of their own accord, and to abandon themselves to all kinds of errors. But the Prophet shews that they had been extremely unteachable, because they had not only cast aside every regard for the Law, but they had also despised God’s hand, and refused to be corrected by any punishments.
That he might shew still further that they had sinned through sheer wickedness, he says, They have not walked in my Law nor in my statutes This second clause seems to be superfluous; but the Prophet here commends the clear teaching of the Law, as though God had said that he had not only shewn in a brief manner what was true and right, but that he had also by many statutes taught the Jews, so that they had no pretext for their ignorance. And he confirms the same thing in other words, when he says that he had put these statutes before their face; for by these words he intimates that there is nothing obscure in the Law, and that the Jews therefore had not gone astray through want of knowledge; for men always extenuate by evasions their sins, when their impiety is condemned. The Prophet then says that the Jews were inexcusable, because the rule of true religion had been set before their eyes.
Now this passage testifies that the teaching of the Law is not doubtful, as some profane men say, who hold that Scripture may be turned anyhow like a nose of wax. But God declares that he had not spoken ambiguously. Since, then, the Prophet affirms that the Law had been set before the eyes of the Jews, that they might surely know the will of God, we ought to maintain at this day, that in the Gospel, clearly discovered to us by the coming of Christ, there is nothing obscure, but that the treasures of all knowledge have been made known to us, as far as it is necessary, so that they who now go astray in vain pretend that they do so because the will of God is hid from them; for in no other way can they err than by dissembling and willfully closing their eyes, lest the brightness of the sun should reach them. Let us yet know that the more plainly God is made known to us, the more grievously we sin when we turn aside from his true worship and service; for he has omitted nothing in his word which is necessary in order to worship him acceptably. Since, then, we have before our eyes the rule of a godly life, except we follow it this reproof belongs to us, that God has set before our eyes his statutes. It now follows, —
Calvin: Jer 44:11 - -- He again denounces punishment on the obstinate; nor is it a wonder that these threatenings were so often repeated, since he had to do with men so fer...
He again denounces punishment on the obstinate; nor is it a wonder that these threatenings were so often repeated, since he had to do with men so ferocious and refractory. The reason then why he denounced on them God’s judgment, was because they boldly derided him; and it will become more evident from what follows how necessary was such vehemence.
Calvin: Jer 44:12 - -- And first, indeed, the Prophet briefly shews that all those would perish who had yet falsely imagined that they could not otherwise be safe than by f...
And first, indeed, the Prophet briefly shews that all those would perish who had yet falsely imagined that they could not otherwise be safe than by fleeing into Egypt. Then Jeremiah here reproves and condemns their false and vain confidence. And then he explains the manner when he says, I will take away all the remnant of Judah, who have set their face to come to Egypt, etc. By these words and the following, God intimates that the Jews had in vain sought hiding-places in Egypt, because there he would inflict on them the punishment which they had deserved. He names the sword and the famine; the third kind he omits here, but he will mention it presently. Then he says that they were to perish, partly by the sword and partly by famine, and in order to speak more emphatically, he uses different words, They shall be consumed by famine, they shall fall by the sword, they shall all be consumed, and then he says, from the least to the greatest.
At length he adds, And they shall be a curse. We have said elsewhere that the word
Calvin: Jer 44:13 - -- He confirms in this verse what he had said in the last, that he would again take vengeance on impiety, as he had done previously. The Jews were befor...
He confirms in this verse what he had said in the last, that he would again take vengeance on impiety, as he had done previously. The Jews were before visited with a very grievous calamity, when inebriated with prosperity; but now, when God would have shaken from off them their torpor, the Prophet justly reminds them of the calamities which they had suffered: As, then, I visited Jerusalem, so will I visit those who dwell in Egypt But the argument is also from the greater to the less; for if God had not spared the holy city, in which he had chosen a habitation, how should he spare Egypt? for Egypt was not worthy that God should regard it. We know that it was a profane and an accursed land. It was, then, the greatest madness for the Jews to hope to be safe in Egypt, when they could not have been so in the holy land, which was God’s sanctuary, which was their heritage, which was even God’s rest.
We now see the object of the Prophet; for he set before · them the ruin of the city and of the land of Judah, that they might know that they could not escape the hand of God while they dwelt in Egypt contrary to his command, for God would be a severer judge to them there than he had been before in the land of Judah. It follows, —
Calvin: Jer 44:14 - -- The Prophet seems to be inconsistent with himself; for at the beginning of the verse he says that there would be no residue, but at the end he adds a...
The Prophet seems to be inconsistent with himself; for at the beginning of the verse he says that there would be no residue, but at the end he adds an exception, that there would be few alive, who would flee, and, by some miracle, escape from death. Some take this view, that none of the ungodly despisers would remain, but that some would yet be preserved alive, even those who had been drawn there against their own will, such as Jeremiah, Baruch, and such as were like them. But this explanation may seem forced at the first view; and yet if the Prophet is speaking of the Jews who had fled into Egypt, it is necessary so to take it; otherwise there would be a manifest inconsistency and contradiction. But we may also refer what he says at the end of the verse to the exiles in Babylon; for they who had concealed themselves in Egypt thought that it was all over with all others, because they had been led away into a distant country. As, then, a return to their country was closed up against them, they thought that they themselves would become the sole heirs of the land; for as Egypt was not far from the land of Judah, a return was easy, and also free, because they had made a treaty with the Egyptians; and further, they had gone to them as friends to partake of their hospitality. They, then, who dwelt in Egypt thought that the land of Judah would be their own.
But God says that none would return into that land except those who should escape, even those to whom permission to return would be given at the end of their captivity and exile. I take then the word
He then adds, To which they lift up their souls to return there The Prophet here exposes the confidence by which the Jews still deceived themselves; for the lifting up of which he speaks, means to aspire or to hope, and denotes pride and presumption. So by saying that they lifted up their souls, he reproves them, because they were still inflated with a foolish hope, and persuaded themselves that a return would soon be open for them, as the land was without any possessors. As, then, they were cherishing themselves with such delusions, they were to know that they were never to return there, They shall not return, he says. And then follows an exception, Except those who escape, even those of whom the Jews in Egypt despaired, who thought that they did well, and had taken a prudent counsel, because they had for a time a quiet hiding-place in Egypt. It now follows, —
Calvin: Jer 44:15 - -- Here is more fully seen the irreclaimable obstinacy of that nation; for Jeremiah had given them more than sufficient evidences of his integrity. They...
Here is more fully seen the irreclaimable obstinacy of that nation; for Jeremiah had given them more than sufficient evidences of his integrity. They ought then to have been fully convinced that he was a true Prophet of God. Though they had disregarded him for forty years and more, he had yet given full proof of his legation when he had constantly, even to the last, prophesied of the destruction of the city and the Temple. They had, then, learnt by their own calamities that Jeremiah was an instrument of the Holy Spirit, and a true interpreter of God’s will. And it hence appears how blind they were when they rejected all his admonitions, and counted his threatenings as fables. Thus, as in a mirror, the Holy Spirit of God sets before us how great the madness of men is when Satan once takes possession of their minds. But let us, at the same time, learn that this is the reward rendered to obstinacy, when God’s Prophets are despised. It was, indeed, a monstrous and most disgraceful thing, when they dared so insolently to repudiate the holy Prophet, while, at the same time, they had been reduced to the greatest extremities, and when spoiled of all things, had fled into Egypt, and lived there, as we have seen, in a servile and miserable condition. Inasmuch, then, as they were still ferocious and still arrogant towards God’s Prophet, it hence appears that they were untamable.
He then says, that all the men to whom the impiety of their wives was known, answered Jeremiah By these words the Prophet intimates that the beginning of idolatry was from the women. Things then had not as yet gone so far that all the men openly worshipped idols; but the women had taken this liberty, and the men readily indulged them. But why then did the Prophet before reprove them, as though they all made incense to idols? We doubtless learn from this passage, that they are not only guilty before God who openly do what is wicked, but also those who by connivance tolerate them; for the men ought to have interfered so as to restrain their wives from polluting themselves with ungodly superstitions; but this they patiently endured. Then their consent was the same as the deed, as we may rightly conclude from the words of the Prophet. He then says, that the men offered incense, not indeed openly and with their own hands, but that they knew of their wives, and that this impiety was done by the women with their consent. The rest I cannot now finish, I will proceed with it to-morrow.
Calvin: Jer 44:16 - -- We see, in short, that God’s Prophet was rejected; and yet there is no doubt but the Jews pretended some religion, but they did not think that they...
We see, in short, that God’s Prophet was rejected; and yet there is no doubt but the Jews pretended some religion, but they did not think that they were bound to obey the command of man. And whence was this contempt? even from nothing but perverseness; for however hypocrites may dissemble and say that they do not despise God and his word, and address their words to ministers, yet their impiety betrays them when, on the one hand, they pretend that they worship God, and on the other they repudiate those furnished with his commands whom he would have them to hear. But God will not and cannot have himself separated from his word. Let us now go on —
Calvin: Jer 44:17 - -- Here they shew more openly their obstinacy; for having said that they had no faith in Jeremiah, as he had not been sent by God, they now add that the...
Here they shew more openly their obstinacy; for having said that they had no faith in Jeremiah, as he had not been sent by God, they now add that they would indeed be the worshippers of God, but according to their own will. We have here discovered to us the fountain of all superstitions. This passage sufficiently proves whence these flow, and from what source proceed all the corruptions by which religion has been vitiated in all ages, even from the willfulness and pride of men. While therefore men arrogate so much to themselves as to make a law respecting the worship of God, all things must necessarily go wrong. It was for this reason I said that this is the origin of all errors. How then is religion to remain pure? even by depending on God’s mouth, by subjecting ourselves to his word, and by putting a bridle on ourselves, so as not to introduce anything except what he commands and approves. The right rule then as to the worship of God is, to adopt nothing but what he prescribes. On the other hand religion becomes vitiated and degenerates into superstition as soon as men seek to be legislators for themselves, when they say, Doing we shall do every word that cometh forth from our mouth.
This willfulness is indeed what humble men will condemn if they only consult common sense; but it is an evil innate in all, to seek to worship God as it seems good to them. But Jeremiah here paints for us as it were on a tablet the beginning of all superstitions: men set up their own will and fancies in opposition to the commands of God.
He afterwards adds, To offer incense to the frame-work of the heavens. Interpreters differ as to the meaning of this clause. We have stated some things already in the seventh chapter; but as a great part of you were not then present, it is necessary to repeat what was then said. Some derive the last word but one from
But some consider that the sun is intended, and some the moon. The sun in Hebrew is of the feminine gender; therefore the sun may properly be called a queen in that language. But if we take it as meaning frame-work, one of the radical letters
They then said, “We shall go on in our usual manner; for we have hitherto offered incense to the fabric (or the frame-work) of the heavens, and poured libations; we shall not then desist from what we have usually done: “and they further said, “So have we done, we, and our fathers, and our kings, and our princes.” Here they set up the authority of fathers in opposition to the authority of God, as it was usually done.
We see also in our day that the Papists superciliously boast of the Fathers and the Catholic Church, when the plain truth is brought forward. They think that darkness overspreads the Word of God, and that whatever is adduced from the Law, from the Prophets, and from the Gospel, is reduced to nothing when they object and say that it is otherwise, that the fathers have spoken otherwise, that it was otherwise understood in old times. We hence see that the Papists of this day fight with the same weapons as idolaters formerly employed; and though the devil transforms himself in various ways, yet superstitious men ever adopt this principle, that whatever is handed down from our forefathers ought to be held sacred; and hypocrites do especially harden themselves in this error, when they can boast of kings and princes, as was the case in this instance; for they said, that they followed what had been done, not only by the common people, but even by kings and princes. They took it as granted that kings and princes could not have fallen into ignorance. The truth is, that greatness and splendor cover the ignorance and folly of kings. So when simple men speak of kings, their eyes are blinded or dazzled by the magnificence displayed, so that they think kings to be without dispute wise and endowed with the best understanding. Hence it is that Satan is wont often to use such masks for the purpose of deceiving men. Let us therefore learn to render to God altogether the honor of prescribing by his word the law as to religion; and thus let no altitude or dignity be allowed to overshadow the authority of God; but on the contrary, let kings and princes be constrained to submit when God appears.
They afterwards added, In the cities of Judah, and in the streets of Jerusalem And they mentioned these places in order to sanction their own superstitions; for the holiness of Jerusalem was to them a cover for all vices, as we see to be the case at this day with respect to Rome, which is boastfully extolled by the Papists, as though the hypocrisy which sends forth the most nauseous filth through the whole world, were the most perfect holiness. Whatever then comes from Rome, they would have to be counted as a heavenly oracle. In the same manner the wretched Jews dared to set up Jerusalem in opposition to God. Great, indeed, was the dignity of the city, not such is that of Rome at this day; for the Papists have not taken from God’s word the encomiums, by which they extol that city, which is really a foetid and an abominable brothel. Jerusalem had its dignity from God himself; but the Jews in their folly degraded Jerusalem when they corrupted the Law and instituted fictitious worship, according to their own will. And yet we see that they armed themselves with this name, as a weapon, against the Prophet, as though they brought God to fight against himself. Jerusalem had no dignity but that with which God himself had favored it; but they boasted that it was a holy city, that whatever was done in it was to be deemed holy and lawful, and not to be disputed, as though God’s Law had been lying buried under the dignity of the city. Now Jerusalem had derived its splendor and all the dignity it had from the Law only. But this, as I have said, was the wickedness of men, that they corrupted and perverted the benefits of God.
They then added, that they were satisfied with bread, when they burned incense to the work or workmanship of the heavens It has ever been a common thing with the despisers of God, that they have been inebriated with earthly things, so as to disregard God himself, and to think that all their superstitions would go unpunished. But whence comes this error? even because men deceive themselves, when God patiently bears with them. God does not immediately take vengeance on the profanation of his name, he does not immediately punish hypocrites and idolaters, he does not immediately fulminate against ungodly and spurious modes of worship: his forbearance seems to be taken as an inducement to sin, as an excitement to licentiousness. When, therefore, the Jews adduced this defense, that they were satisfied with bread, it was the same thing as though they had said, “As long as God spared us, and suspended his judgment, it was well with us.” But they ought not to have abused the forbearance of God, and thus to have heaped on themselves judgment, as Paul says. Now there was also another cause of error, for when God drew men back from error by chastising them more severely, as they deserved, after seeing they were still obstinate, they then began so to regard God’s judgment, as foolishly to think that the cause proceeded from religion being changed. So, at the beginning of the Gospel we see that there were similar complaints among all the ungodly, as the ancients have recorded, and especially Tertullian, in his apologies: “If the Tiber inundated, if any calamity happened, if hail or frost, the fault was ascribed to the name of Christ and his doctrine. From the time religion has been changed, we have not ceased to be miserable.” But they did not consider as they ought to have done, that when they were blind and sunk in errors, God for a long time bore with them, and that after the doctrine of the gospel had shone forth, they still wickedly followed their accustomed impiety, which before might have been excused on the ground of ignorance: from the time God had shewn to them the way of salvation, they had resisted it, as it were designedly and willfully, so that they deserved a heavier punishment.
Such was the impiety of the ancient people according to this answer, We were satisfied with bread when we poured out libations to the frame-work of the heavens; that is, as God did not immediately punish their impiety, they were happy and saw no evil. And yet it is certain that they said what was untrue, for God had often chastised them, and at the time they were sedulous and devoted to their false worship. They had gone astray to idolatry before Jeremiah was born; nay, before Isaiah had commenced his office as a Prophet: and we know how severely at that time God punished them for their wickedness; for in the time of Isaiah the kingdom of Israel was distressed, and then wholly destroyed. Jerusalem, as Isaiah says, became like a cottage, and the whole country was laid waste; and at this time they poured out libations to the workmanship of heaven and burnt incense. We know how great was the zeal of Ahaz, and of other wicked kings. Hezekiah, indeed, and Josiah labored to restore the pure worship of God; but Manasseh, the son and successor of Hezekiah, immediately subverted everything. While then they were so fervid in their superstitions, did all things succeed according to their wishes, as they now boasted? By no means, for God pursued them with the sword, with famine, and with pestilence.
What then did this boasting mean, that they were satisfied with bread, and were happy, and saw no evil, at the time they poured out libations? The truth is, that madness so drives on headlong the ungodly, that they perceived not God’s hand, when stretched forth against them. But even had they truly said, that they were happy at the time they pro-stituted themselves to idols, yet they could not have hence inferred, that their false worship was approved by God; for when he bears with men for a time, he does not yet cease to be their judge; for he will at length, in his own time, sum-. mort to his tribunal the ungodly whom he has long spared. In short, hypocrites at first trifle with God, and thus turn his mercy to an occasion of sinning, as though there were no punishment; this is one thing: and in the second place, they are not roused by the scourges of God, but remain stupid when God chastises them. It follows, —
Calvin: Jer 44:18 - -- Here he enlarges on their ingratitude, that they attributed to God the fault of all their calamities, when yet God would have drawn them, as the Prop...
Here he enlarges on their ingratitude, that they attributed to God the fault of all their calamities, when yet God would have drawn them, as the Prophet will hereafter tell us, as it were out of darkness into light, had they been reclaimable. They ought to have been restored, by punishments, to their right mind. But this had been so far from being the case, that the effect of God’s scourges had been to render them more and more obstinate.
They then said, that from the time they left off to worship idols, they had been miserable, that they had labored under the want of everything, and had been consumed by famine and the sword. They had before been consumed, as it is well known, by the famine and the sword, and as we have said, they had before suffered many calamities. Why then did they not refer to these punishments which they had suffered for having so often, and for so long a time, rebelled against God? But they willfully covered over God’s judgments: and yet they said that they had been in every way miserable, since they had ceased from false worship. But was it for this reason they became miserable, because they no longer poured out libations to stars and idols? Nay, the reason was very different, as the Prophet will presently answer them. But we must repeat all their words; we shall come afterwards to the refutation given by the Prophet.
Calvin: Jer 44:19 - -- They brought forward another argument, that they were not a small portion, but the whole people, who then flourished in prosperity, when they offered...
They brought forward another argument, that they were not a small portion, but the whole people, who then flourished in prosperity, when they offered incense to idols. We know that but a few remained of that large multitude, which lived when the kingdom as yet existed. They said then that they were not the sole authors of this superstition, but that it was practiced by a large number of men, even the whole people, when Jerusalem was full of inhabitants, and the whole country.
Some explain this of the women, but improperly, as I think. The masculine gender is sometimes applied to women, but seldom, and it is harsh, and then it agrees not with this passage, where the whole context shews that men are spoken of; but one reason only leads them to think so, and that is frivolous. It is said, Have we done this without our men? When, therefore, they said that they had not acted without the men, it has immediately occurred to inter-prefers that the women spoke; but the word is in the masculine gender. It is well known that
We now, then, perceive the design of the Prophet, or rather we understand the meaning of those whom he has introduced as the speakers. They then said that they did not offer incense and pour out libations without their men, that is, without that large multitude, which afterwards perished or was consumed; and thus they set up against him, as a cloud, a large number of men, as the Papists do at this day, who, by means of consent, only fight against the truth, of God for the purpose of overwhelming it. In like manner did these wretched men contend with Jeremiah; and this pretext was their shield, that the whole people, before the city was demolished, followed these superstitions: We have, then, not done this without our men, pouring out libations and offering incense. It now follows, —
Calvin: Jer 44:20 - -- The Prophet refutes the impious objections by which the Jews had attempted to subvert and to render contemptible his doctrine, he then turns against ...
The Prophet refutes the impious objections by which the Jews had attempted to subvert and to render contemptible his doctrine, he then turns against them all that they had falsely boasted. They had at the beginning said, “Our kings, our princes, and our fathers, had before used these rites; and they have been delivered to us, as it were, by their hands.” To this Jeremiah answers, “This is certainly true, and for this reason it was that God became so severe a judge of their impiety, when he took away your fathers from the world, when he wholly destroyed the kingdom itself, when he demolished the city, and when at length he afflicted you with all kinds of evils: for except your kings, and your fathers, and your princes, had been impious towards God, he would have never treated them with so much severity; for he has promised to be a Father to the children of Abraham. God, then, must have been grievously offended with you, and your fathers, and your kings, when his wrath thus burned against them.”
There is, then, here a retort; for as we see that the Prophet turns against them what they had adduced against him. This is the sum of what is said.
He says that he spoke to the whole people, both men and women, and he repeats the whole people, because all had subscribed to the impious calumny. Then God says, “For this reason have I destroyed your city and you, even because ye burnt incense to-your idols.” The truth of what they had boasted is allowed, but it is turned to a meaning different from what they thought. For, as their fathers and their kings had imbibed superstitions, they supposed that they were doing right in following them; for, as we have said, hypocrites consider use and custom as sufficient reasons for disregarding the Law. Then, as to the fact itself, the Prophet admits that what they said was quite true, that this had been the cause of all their evils; for had not the kings and the whole people provoked the wrath of God, the temple would not have been demolished, nor the kingdom destroyed; God, in short, would not have alienated himself from his own people whom he had adopted. This is the meaning.
Calvin: Jer 44:21 - -- The incense, he says, which ye have burnt in the cities of Judah and the streets of Jerusalem, ye and your fathers, your kings, and your princes, and...
The incense, he says, which ye have burnt in the cities of Judah and the streets of Jerusalem, ye and your fathers, your kings, and your princes, and the whole people of the land, has not Jehovah remembered them? Whence, he says, has this dreadful calamity proceeded, which has destroyed all your race? Even from the wrath of God, for it has not happened to you by chance, for God had by his servants predicted what afterwards has been really fulfilled. It then follows, that your city has been destroyed through the righteous judgment of God. And what has been the cause of so great and so grievous a vengeance? Even your incense.
Calvin: Jer 44:22 - -- And hence he adds, Jehovah could not endure the wickedness of your works and the abominations which ye have done: therefore, he says, your land ha...
And hence he adds, Jehovah could not endure the wickedness of your works and the abominations which ye have done: therefore, he says, your land has been reduced to a waste The Prophet, in short, shews that had they not been justly exposed to God’s judgment, they would not have been destroyed. For he assumes this principle, that God is not angry without reason; and then he assumes another principle, that as God had chosen the seed of Abraham, and had been always propitious even to the unworthy, they would have been made partakers of his kindness, had not God been wholly alienated from them. It then follows, that God’s vengeance had not been thus kindled by some slight offense, but by many and daily offenses, so that it could no longer be deferred: for the atrocity of punishment shews the atrocity of sin; and hence he says, Jehovah could not endure the wickedness of your works, and the abominations which ye have done: therefore, he adds, your land has been made a waste, an astonishment, and a curse, or execration, so that there is no inhabitant
Calvin: Jer 44:23 - -- He at length explains more clearly, in other words, the same thing, on account of your incense, he says, and because ye have done wickedly, etc. ...
He at length explains more clearly, in other words, the same thing, on account of your incense, he says, and because ye have done wickedly, etc. By naming incense especially, stating a part for the whole, he refers to all false and corrupt modes of worship, as it was stated yesterday; but he declares all of them to have been abominable. Then he says, Ye have acted impiously against God He now exaggerates their sin, for they had despised all godly admonitions, ye have not hearkened, he says, to the voice of Jehovah I apply this to the discourses of the Prophets, by which God continued to exhort them to repentance; for he daily and constantly addressed them, in order to restore them to the way of salvation. Then the Prophet condemns them, because they hearkened not to the words of the Prophets.
Then he adds, Nor walked in his Law, nor in his statutes, nor in his testimonies, he shews by these words, that even if Prophets had not been sent, one after the other, the Law ought to have been sufficient for them. But he was not content with mentioning the Law only, but added, statutes and testimonies: by which words he intimates, as we said yesterday, that the doctrine of the Law was clear and plain.
he at length adds, Therefore has all this evil happened to you, as it appears at this day. The Prophet, in short, intimates that their guilt was sufficiently proved, because God had been so angry with them, and they had been so severely afflicted; for if his judgments are right, it follows that the punishment he inflicted on the Jews was right. It may also be hence inferred, that they had been rebellious, because they had perverted and corrupted his true worship.
Calvin: Jer 44:25 - -- Jeremiah pursues the same subject, and not only bitterly reproves the ungodly men who so pertinaciously despised his doctrine, but also shews that th...
Jeremiah pursues the same subject, and not only bitterly reproves the ungodly men who so pertinaciously despised his doctrine, but also shews that they could gain nothing by their audacity, because they would at length be violently broken down, as they could not bear to be corrected, he says at the beginning, Ye and your wives have spoken; the men are also included, Ye have spoken both men and women, and with your hands have fulfilled it; that is, your obstinacy is complete, for, as you have spoken insolently against God, so there has been a performance; for by hands he designates the work done. he then shews that they had advanced to the highest pitch of impiety, for they hesitated not to vomit forth these impious words, We will not obey God, and they joined their hands to their mouth, for they strenuously executed what they had said. The thought itself was sufficient to condemn them; but when they thus spoke with their tongues, and then employed their hands against God, it was a proof of desperate audacity, as though they willfully designed to provoke him.
But he shews what issue awaited these impious men, who so presumptuously rebelled against God. When he bids them to hear what God on the other hand had sworn, he compares God with themselves, as though he had said, “You may a hundred times increase in your madness, yet God will be the conqueror; for he is an adversary who will surely subvert all schemes and efforts.” But before he comes to this, he mentions what they said, Doing we shall do our vows which we have vowed, to burn incense, etc. Here Jeremiah relates what we have before seen, that the Jews, under the pretext of doing what had been before done, continued thus rebellious against God. We perceive this by the word vows; and the superstitious, when they are pressed, are wont always to flee to this pretext, that to persevere in one’s resolution is a great virtue. While, then, they avoid the charge of fickleness, they harden themselves against God.
The same thing we see at this day under the Papacy: The older any one is, the more obstinate he is. “What! have I not learned during forty or fifty years what religion is, and how to worship God? I have been thus taught from a child, and have by a long habit followed this way: it would be now a disgraceful thing for me to change my course and to relinquish the faith which I have professed for so many years.”
There is, then, no doubt but the Jews made a pretense of this kind against Jeremiah, when they said that they had vowed. For hypocrites make no distinction when they vow anything, but indiscriminately obtrude on God whatever comes to their minds; they afterwards stand fixed in their foolish fancies, and say that a. vow is inviolable, a sacred thing. Such was the excuse of the people. But we see from the Prophet’s answer how vainly they did bring forward in opposition to God their vows, which had been made without judgment and without reason.
And this passage ought to be carefully noticed; so that we may especially know, that it is a folly in no way pleasing to God, when men indiscriminately vow whatever they may dream according to their own fancies. God then would have sobriety and regard to his will to be observed as to vows. But when any one has made an inconsiderate vow, pertinaciously to persist in it is no less displeasing to God than the vow itself. The Jews had vowed; the warning of the Prophet ought to have constrained them to change their resolution. But while they avoided every kind of fickleness, we see that instead of constancy they set up their own perverseness and diabolical obstinacy in opposition to God. When, therefore, we rashly make vows, disapproved by God, nothing is better than immediately to retract them; for we have already sinned more than enough in having abused the holy name of God. For this reason the Prophet says, that the Jews spoke thus, Doing we shall do the vows we have vowed; and what were these? To offer incense to the stars and to hosts of Heaven. Had they vowed anything to God, they ought not to have broken their pledged faith; but they had made vows to the devil; then they ought to have immediately changed their purpose. When I say that vows made to God ought to be performed, I mean lawful vows; for he who makes a vow without judgment, does not vow to God; but those vows which God sanctions ought to be deemed sacred; and whatever vows God repudiates, ought to be counted as nothing. We hence see that the Jews were justly condemned, for they pertinaciously paid their vows to their own idols.
He adds by way of irony, Confirming ye will confirm your vows, doing ye will do your vows Here the Prophet sharply checks their insolence, because they thus set up themselves against God, as though it were a great virtue to persevere in their wicked purpose; ye cannot change, he says, but confirming ye will confirm your vows!
Defender -> Jer 44:17
Defender: Jer 44:17 - -- How common it is - yet how tragic - for God's people to compromise with the paganism of the world and then to try to justify it by reason of the world...
How common it is - yet how tragic - for God's people to compromise with the paganism of the world and then to try to justify it by reason of the worldly acceptance and prosperity which such participation often yields. The long-range danger of compromise is that the professing believer will also be involved in the ultimate sure judgment awaiting the ungodly. "Blessed is the man that walketh not in the counsel of the ungodly ... the way of the ungodly shall perish" (Psa 1:1, Psa 1:6)."
TSK: Jer 44:1 - -- Cir, am 3433, bc 571
The word : Dahler supposes this discourse to have been delivered in the seventeenth or eighteenth year after the taking of Jerusa...
Cir, am 3433, bc 571
The word : Dahler supposes this discourse to have been delivered in the seventeenth or eighteenth year after the taking of Jerusalem.
concerning : Jer 42:15-18, Jer 43:5-7
Migdol : Jer 46:14; Exo 14:2; Eze 29:10 *Heb:
Tahpanhes :
Noph : Jer 2:16, Jer 46:14, Jer 46:19; Isa 19:13; Eze 30:16
Pathros : Gen 10:14, Pathrusim, Isa 11:11; Eze 29:14, Eze 30:14
TSK: Jer 44:2 - -- Ye have : Jer 39:1-8; Exo 19:4; Deu 29:2; Jos 23:3; Zec 1:6
a desolation : Jer 44:22, Jer 4:7, Jer 7:34, Jer 9:11, Jer 25:11, Jer 34:22; Lev 26:32, Le...
TSK: Jer 44:3 - -- of their : Jer 2:17-19, Jer 4:17, Jer 4:18, Jer 5:19, Jer 5:29, Jer 9:12-14, Jer 11:17, Jer 16:11, Jer 16:12, Jer 19:3, Jer 19:4, Jer 22:9; Ezr 9:6-11...
TSK: Jer 44:4 - -- I sent : Jer 7:13, Jer 7:25, Jer 25:3, Jer 25:4, Jer 26:5, Jer 29:19, Jer 32:33, Jer 35:17; 2Ch 36:15; Zec 7:7
this : Jer 16:18; Eze 8:10, Eze 16:36, ...
TSK: Jer 44:5 - -- they : Jer 7:24; 2Ch 36:16; Psa 81:11-13; Isa 48:4, Isa 48:18; Zec 7:11, Zec 7:12; Rev 2:21, Rev 2:22
burn : Jer 44:17-21, Jer 19:13
TSK: Jer 44:6 - -- my fury : Jer 4:4, Jer 7:20, Jer 21:5, Jer 21:12, Jer 36:7, Jer 42:18; Lev 26:28; Isa 51:17, Isa 51:20; Eze 5:13; Eze 6:12, Eze 8:18, Eze 20:33, Eze 2...
TSK: Jer 44:7 - -- against : Jer 7:19, Jer 25:7, Jer 42:20 *marg. Num 16:38; Pro 1:18, Pro 5:22, Pro 8:36, Pro 15:32; Eze 33:11; Hab 2:10
to cut : Jer 44:8, Jer 44:11, J...
TSK: Jer 44:8 - -- ye provoke : Jer 25:6, Jer 25:7; Deu 32:16, Deu 32:17; 2Ki 17:15-17; Isa 3:8; 1Co 10:21, 1Co 10:22; Heb 3:16
that ye might cut : Jer 44:7; Eze 18:31, ...
TSK: Jer 44:9 - -- ye forgotten : Jos 22:17-20; Ezr 9:7-15; Dan 9:5-8
wickedness : Heb. wickedness, or punishments, etc
the wickedness of your : Jer 44:15-19, Jer 7:17, ...
ye forgotten : Jos 22:17-20; Ezr 9:7-15; Dan 9:5-8
wickedness : Heb. wickedness, or punishments, etc
the wickedness of your : Jer 44:15-19, Jer 7:17, Jer 7:18
TSK: Jer 44:10 - -- are not : Jer 8:12; Exo 9:17, Exo 10:3; 1Ki 21:29; 2Ch 12:6-12, 2Ch 32:26, 2Ch 33:12, 2Ch 33:19, 2Ch 34:27; Dan 5:20-22; Jam 4:6-10; 1Pe 5:6
humbled :...
are not : Jer 8:12; Exo 9:17, Exo 10:3; 1Ki 21:29; 2Ch 12:6-12, 2Ch 32:26, 2Ch 33:12, 2Ch 33:19, 2Ch 34:27; Dan 5:20-22; Jam 4:6-10; 1Pe 5:6
humbled : Heb. contrite, 2Ki 22:19; Psa 34:18, Psa 51:17; Isa 57:15, Isa 66:2; Eze 9:4
neither : Jer 10:7, Jer 36:24; Exo 9:30; Pro 8:13, Pro 14:16, Pro 16:6, Pro 28:14; Ecc 8:12, Ecc 8:13; Mal 4:2; Mat 27:54; Luk 23:40; Rom 11:20; Rev 15:4
TSK: Jer 44:11 - -- I will : Jer 21:10; Lev 17:10, Lev 20:5, Lev 20:6, Lev 26:17; Psa 34:16; Eze 14:7, Eze 14:8, Eze 15:7; Amo 9:4
TSK: Jer 44:12 - -- I will take : Jer 42:15-18, Jer 42:22
from the : Hos 4:6
and they shall be : Jer 44:8, Jer 29:22; Isa 65:15
TSK: Jer 44:14 - -- So : It is evident from verse 28, that some Jews were to escape the general destruction in Egypt, and to return into their own country, though but a f...
So : It is evident from verse 28, that some Jews were to escape the general destruction in Egypt, and to return into their own country, though but a few; and the same thing is implied in the latter clause of this verse. But the former part excludes from the number of those who should escape every individual of those who are properly termed ""the remnant of Judah;""those who had willingly and rebelliously ""set their faces to go into the land of Egypt to dwell there,""on a presumption that they knew better than God how to consult their own restoration. The few, then, who were destined to escape, were to be such as had come into the land of Egypt with Johanan by compulsion, or had previously fled thither, or in some other less offensive manner, and chanced to be there when the storm burst upon them.
which are : Isa 30:1-3
shall escape : Jer 44:27, Jer 42:17; Mat 23:33; Rom 2:3; Heb 2:3
which they : Jer 22:26, Jer 22:27, Jer 42:22
have a desire : Heb. lift up there soul
for none : Jer 44:28; Isa 4:2, Isa 10:20; Rom 9:27, Rom 11:5, Rom 11:6
TSK: Jer 44:15 - -- all the : Jer 5:1-5; Gen 19:4; Neh 13:26; Pro 11:21; Isa 1:5; Mat 7:13; 2Pe 2:1, 2Pe 2:2
TSK: Jer 44:16 - -- we : Jer 16:15-17, Jer 8:6, Jer 8:12, Jer 18:18, Jer 38:4; Exo 5:2; Job 15:25-27, Job 21:14, Job 21:15; Psa 2:3, Psa 73:8, Psa 73:9; Isa 3:9; Dan 3:15...
TSK: Jer 44:17 - -- whatsoever : Jer 44:25; Num 30:2, Num 30:12; Deu 23:23; Jdg 11:36; Psa 12:4; Mar 6:26
queen of heaven : or, frame of heaven. As the Sun was worshippe...
whatsoever : Jer 44:25; Num 30:2, Num 30:12; Deu 23:23; Jdg 11:36; Psa 12:4; Mar 6:26
queen of heaven : or, frame of heaven. As the Sun was worshipped, not only under the name of
as we : Jer 19:13, Jer 32:29-32; 2Ki 22:17; Neh 9:34; Dan 9:6-8
our fathers : Neh 9:34; Psa 106:6; Eze 20:8; Dan 9:5, Dan 9:6, Dan 9:8; 1Pe 1:18
in the cities : Jer 44:9, Jer 44:21
then : Exo 16:3; Isa 48:5; Hos 2:5-9; Phi 3:19
victuals : Heb. bread
TSK: Jer 44:18 - -- we have : Jer 40:12; Num 11:5, Num 11:6; Job 21:14, Job 21:15; Psa 73:9-15; Mal 3:13-15
we have : Jer 40:12; Num 11:5, Num 11:6; Job 21:14, Job 21:15; Psa 73:9-15; Mal 3:13-15
TSK: Jer 44:19 - -- we burned : Jer 44:15, Jer 7:18
without : Gen 3:6, Gen 3:11, Gen 3:12, Gen 3:16, Gen 3:17; Deu 7:3, Deu 7:4; 1Ki 21:25; 2Ch 21:6; Pro 11:21; Mar 6:19-...
TSK: Jer 44:21 - -- and in : Jer 44:9, Jer 44:17, Jer 11:13; Eze 16:24
did : Jer 14:10; 1Sa 15:3; 1Ki 17:18; Psa 79:8; Isa 64:9; Eze 21:23, Eze 21:24; Hos 7:2; Amo 8:7; R...
TSK: Jer 44:22 - -- could : Jer 15:6; Gen 6:3, Gen 6:5-7; Psa 95:10,Psa 95:11; Isa 1:24, Isa 7:13, Isa 43:24; Eze 5:13; Amo 2:13; Mal 2:17; Rom 2:4, Rom 2:5, Rom 9:22; 2P...
could : Jer 15:6; Gen 6:3, Gen 6:5-7; Psa 95:10,Psa 95:11; Isa 1:24, Isa 7:13, Isa 43:24; Eze 5:13; Amo 2:13; Mal 2:17; Rom 2:4, Rom 2:5, Rom 9:22; 2Pe 3:7-9
your land : Jer 44:2, Jer 44:6, Jer 44:12, Jer 18:16, Jer 24:9, Jer 25:11, Jer 25:18, Jer 25:38, Jer 26:6, Jer 29:19; 1Ki 9:7, 1Ki 9:8; Lam 2:15, Lam 2:16; Dan 9:12
TSK: Jer 44:23 - -- ye have burned : Jer 44:8, Jer 44:18, Jer 44:21, Jer 32:31-33; 2Ch 36:16; Lam 1:8; 1Co 10:20; 2Co 6:16
nor walked : Psa 119:150
nor in his statutes : ...
ye have burned : Jer 44:8, Jer 44:18, Jer 44:21, Jer 32:31-33; 2Ch 36:16; Lam 1:8; 1Co 10:20; 2Co 6:16
nor walked : Psa 119:150
nor in his statutes : Psa 119:155
nor in his testimonies : Psa 78:56
TSK: Jer 44:24 - -- Hear : Jer 44:16, Jer 42:15; 1Ki 22:19; Isa 1:10, Isa 28:14; Eze 2:7; Amo 7:16; Mat 11:15
all Judah : Jer 44:15, Jer 44:26, Jer 43:7; Eze 20:32, Eze 2...
TSK: Jer 44:25 - -- Ye and : Jer 44:15-19; Isa 28:15; Jud 1:13
We will : Mat 14:9; Act 23:12-15
ye will : Job 34:22; Jam 1:14, Jam 1:15
Ye and : Jer 44:15-19; Isa 28:15; Jud 1:13
We will : Mat 14:9; Act 23:12-15
collapse allCommentary -- Word/Phrase Notes (per Verse)
Migdol - Magdolum, a strong fortress on the northern boundary of Egypt.
Barnes: Jer 44:3 - -- In that they went to burn incense, and to serve - Or, by going to burn incense to serve thereby other gods.
In that they went to burn incense, and to serve - Or, by going to burn incense to serve thereby other gods.
Barnes: Jer 44:9 - -- The wickedness of their wives - Many accept the reading of the Septuagint: the "wickedness of your princes.""The kings, the princes, the people...
The wickedness of their wives - Many accept the reading of the Septuagint: the "wickedness of your princes.""The kings, the princes, the people,"and finally "their wives,"is a summary enumeration of all classes, by whose united persistence in sin the ruin of their country had been consummated.
Barnes: Jer 44:11 - -- All Judah - i. e., all Judah in Egypt, yet even there with exceptions (see Jer 44:14, Jer 44:28), while Judah in Babylon was entirely exempt fr...
Barnes: Jer 44:14 - -- Literally, "And there shall not be to the remnant of Judah, which are going to sojourn there in the land of Egypt, one that escapes or remains etc."...
Literally, "And there shall not be to the remnant of Judah, which are going to sojourn there in the land of Egypt, one that escapes or remains etc."The word rendered "escapes"means one who slips away, saves himself by a stealthy flight Gen 14:13; the word "remains,"one who survives when all the rest perish Job 18:19. Of all those now going down to Egypt none shall return to Judaea except a few miserable fugitives, who shall steal away as men who flee in battle 2Sa 19:3. For really years Jewish settlers had gone to Egypt in great numbers, and these old settlers would be treated in the same way as the Egyptians, but these fugitives, with no knowledge of the Egyptian language or ways, would have no friends in the country to aid them, and would also be recognized by the Chaldaeans as inveterate enemies, and mercilessly slain.
Barnes: Jer 44:15 - -- Had burned incence - Omit "had;"burned incense. This appeal of the prophet was made at a public festival held somewhere in Pathros, i. e., Uppe...
Had burned incence - Omit "had;"burned incense. This appeal of the prophet was made at a public festival held somewhere in Pathros, i. e., Upper Egypt: for the women are assembled in a great congregation (compare Jer 26:9), here formed for religious purposes. As they advance in regular procession to worship the moon-goddess, in accordance as it seems with a vow Jer 44:17, Jeremiah meets them, makes the procession halt upon its way, and pronounces in Yahweh’ s name words of solemn warning. The reply that all the settlers in Egypt were formally putting themselves under the Queen of heaven’ s protection was made by the heads of the congregation.
Barnes: Jer 44:17 - -- Whatsoever thing ... - Or, the whole word (or thing) which hath gone forth out of our mouth; i. e., the vows we have made. They would not let J...
Whatsoever thing ... - Or, the whole word (or thing) which hath gone forth out of our mouth; i. e., the vows we have made. They would not let Jeremiah’ s expostulations prevent the carrying out of the special object which had brought them together: otherwise the Queen of heaven would be offended, and avenge himself.
Barnes: Jer 44:18 - -- The suppression of this popular idolatry had apparently been regarded with much ill-will in Josiah’ s time, and many may even have ascribed to ...
The suppression of this popular idolatry had apparently been regarded with much ill-will in Josiah’ s time, and many may even have ascribed to it his defeat at Megiddo. Probably Jehoiakim had again permitted it, but Zedekiah, during the miseries of his reign, had forbidden it, and the people ascribed the fall of Jerusalem to the neglect of their favorite goddess.
Barnes: Jer 44:19 - -- Burned ... poured ... did - Or, burn ... pour ... do. To worship her - Rather, to represent her image. The cakes Jer 7:18 were made in th...
Burned ... poured ... did - Or, burn ... pour ... do.
To worship her - Rather, to represent her image. The cakes Jer 7:18 were made in the shape of a crescent to represent the moon.
Our men - i. e., our husbands (margin). They had the authority of their husbands for what they were doing. Jeremiah must leave them alone, and discuss the matter with those who alone had the right to interfere.
Them - The various acts of idolatry involved in burning incense to an image.
Barnes: Jer 44:22 - -- Could no longer bear - The prophet corrects in these words the error of their argument in Jer 44:17. God is long-suffering, and therefore punis...
Could no longer bear - The prophet corrects in these words the error of their argument in Jer 44:17. God is long-suffering, and therefore punishment follows slowly upon sin.
Barnes: Jer 44:24-30 - -- Earnest as was the preceding expostulation, Jeremiah sees that it has produced no effect. He therefore utters his last warning, and with this last r...
Earnest as was the preceding expostulation, Jeremiah sees that it has produced no effect. He therefore utters his last warning, and with this last resistance to the sins of a debased and godless people, his earthly ministry closed.
And fulfilled with your hand - Your hands. Jeremiah pointed to their hands, in which they were carrying the crescent-shaped cakes which they had vowed to the goddess. Their idolatry therefore was an accomplished deed, as the symbols held in their hands testified.
Ye will surely accomplish - Or, Accomplish then your vows. It is not a prediction, but is ironical, and means that as they will take no warning, they must needs have their way.
My name shall no more be named ... - God swears by His own great Name that He will be their national God no longer. Yahweh repudiates His covenant-relation toward them.
I will watch - I am watching over them, not for good, but for evil: like a panther Jer 5:6 lying in wait to spring upon passengers.
Shall be consumed - This is the result of Yahweh’ s repudiation of thee covenant. When He was their God He watched over them for good: now His protection is withdrawn, and He is their enemy, because of the wickedness whereby their rejection was made necessary. See the Jer 6:9 note.
Literally, "And fugitives from the sword (see Jer 44:14) shall return from the land of Egypt to the land of Judah, mere of number, i. e., so few that they can be counted: and all the remnant of Jadah that are going etc."So unendurable shall be their sufferings in Egypt, that the men now abandoning Judaea in the hope of finding an asylum there shall be glad to return like runaways from a lost battle.
Whose words ... - Whose word shall stand, from Me or from them, i. e., the one prediction, that their descent into Egypt would be their ruin, which they denied.
Pharaoh-Hophra came to the throne the year before Jerusalem was captured. He reigned for 19 years, probably the last 10 years as a prisoner. See the notes at Jer 37:5; notes at Jer 46:12.
Poole: Jer 44:1 - -- Pathros was a region or province, some think it derived its name from Pathrusim the son of Mizraim, Gen 10:14 . It is the same (as some think) which ...
Pathros was a region or province, some think it derived its name from Pathrusim the son of Mizraim, Gen 10:14 . It is the same (as some think) which is since called Thebais.
Poole: Jer 44:2 - -- He referreth to the late destruction of it by the king of Babylon; this remnant of the people was a brand plucked out of that fire, and their eyes h...
He referreth to the late destruction of it by the king of Babylon; this remnant of the people was a brand plucked out of that fire, and their eyes had been witnesses to the desolations that God had wrought.
Poole: Jer 44:3 - -- As they were eye-witnesses to the effect, so it was nothing but their unbelief made them strangers to the cause; for God by his prophets had told th...
As they were eye-witnesses to the effect, so it was nothing but their unbelief made them strangers to the cause; for God by his prophets had told them that the great moving cause was their paying a Divine homage to idols; the sin of which is aggravated from this, that they were as much strangers to the idols, as to the people with whom they joined in the worship of them, neither they nor any of their fathers having had any experimental knowledge of what they had done or could do for such as adored them.
Poole: Jer 44:5 - -- These two verses contain another aggravation of this people’ s sin, viz. that they did this against light, and admonitions to the contrary. God...
These two verses contain another aggravation of this people’ s sin, viz. that they did this against light, and admonitions to the contrary. God had by his prophets let them know that this was an abominable thing, a thing which he hated, and that not with an ordinary degree of hatred; yet they would not hear, so as to yield obedience to God, but went on in their idolatries.
Poole: Jer 44:6 - -- For these very reasons, their idolatry and contempt of my word by my prophets, the very sins you are now committing, I have given Judah and Jerusale...
For these very reasons, their idolatry and contempt of my word by my prophets, the very sins you are now committing, I have given Judah and Jerusalem into the hand of the king of Babylon, and it is (as you at this day see it) waste and desolate.
Poole: Jer 44:7 - -- What prudence can guide you to do such actions as these, by which you cannot hurt God, but yourselves only? You are now but a few of many; what love...
What prudence can guide you to do such actions as these, by which you cannot hurt God, but yourselves only? You are now but a few of many; what love have you for your country, in taking courses which will certainly tend to the utter extirpation of those few, so as there shall be neither man, nor woman, nor child, nor suckling remaining of all the Jews?
Poole: Jer 44:8 - -- Idols are usually thus defamed, and indeed nothing can argue a greater stupidity than for any to pay a homage (confessedly due to the Supreme Being)...
Idols are usually thus defamed, and indeed nothing can argue a greater stupidity than for any to pay a homage (confessedly due to the Supreme Being) to what is the work of men’ s hands, and therefore must be made by one superior to that order of beings in which idols are. But how doth the prophet say that they worshipped the works of men’ s hands? for it is apparent, from Jer 44:17 , that they paid this homage to the queen of heaven , which is not the work of men’ s hands.
Solut It was before images, which are but the works of men’ s hands. And this certainly was the idolatry of the generality of the heathens, they worshipped an unknown Divine Being before a creature, either as representing it, or rather putting them in mind of it.
That ye might be a curse and a reproach among all the nations of the earth the term that doth not denote the idolater’ s end of intention, for none ever did any act intentionally to ruin themselves, it only signifies the end of their work, that their utter ruin would be the certain consequent of their work.
Poole: Jer 44:9 - -- God accounteth men and women to have forgotten that, the sight and reflection upon which hath made no such impression upon them, as to produce a pra...
God accounteth men and women to have forgotten that, the sight and reflection upon which hath made no such impression upon them, as to produce a practice suitable to those notices, according to the conduct of a reasonable soul, which teacheth every man, having notice of a great evil brought upon a man by such or such practices, to avoid running into the like danger. It was the aggravation of this people’ s sins, that they were committed in the holy land, and in a city which God had more favoured than any other place: to have done these things in any place had been guilt enough, but more to do it
in the land of Judah, and in the streets of Jerusalem
Poole: Jer 44:10 - -- They are not humbled even unto this day, neither have they feared: neither they nor you are humbled; for the prophet’ s passing from the second ...
They are not humbled even unto this day, neither have they feared: neither they nor you are humbled; for the prophet’ s passing from the second person to the third, and by and by from the third person again to the second, lets us know that he intendeth what he spake as well of them to whom he spake, as of them concerning whom he speaks.
Nor walked in my law, nor in my statutes from whence we also learn that reformation and obedience are the first-fruits of contrition, or true humiliation. God accounteth those not humbled, but hardened, who are not reformed, and become obedient to his will, let their pretended attrition, contrition, or humiliation be in outward appearance what it will.
Poole: Jer 44:11 - -- Therefore thus saith the lord of hosts, the God of Israel: these names are frequently given to God in threatening prophecies, partly to let this peop...
Therefore thus saith the lord of hosts, the God of Israel: these names are frequently given to God in threatening prophecies, partly to let this people know that God is able to make good his word, and to bring the threatened evils upon them; and partly to let them know that the dealing thus with them would not make him quit his relation to Israel, but he was and still would approve himself the God of those who were his true Israel.
Behold, I will set my face against you for evil, and to cut off all Judah the meaning is, My full design against you is to bring evil upon you; this is expressed under the notion of setting his face, and, Amo 9:4 , setting his eyes against them.
Poole: Jer 44:12 - -- This is no more than the prophet had told these very persons before they went unto Egypt, Jer 42:16,17 ; here he doubleth his words for the confirma...
This is no more than the prophet had told these very persons before they went unto Egypt, Jer 42:16,17 ; here he doubleth his words for the confirmation of the truth of them to them now that they were there.
Poole: Jer 44:14 - -- There is a great variety in the reading of the words, Jer 44:14 ; some reading besides such as have a desire to return ; others, although they hav...
There is a great variety in the reading of the words, Jer 44:14 ; some reading besides such as have a desire to return ; others, although they have a desire to return ; others, for they have a desire to return . The words seem to hint that these Jews went into the land of Egypt, not with a design to live there always, but to stay for a while till the heat of the Chaldeans in inquiring after the blood of Gedaliah should be over, then thinking to return into their own country; which one would think were true, considering it not only as their native soil, but also a place where was now room enough, and they might live in much greater plenty than they could in Egypt. The only difficulty is in the last words, compared with what in the same verse went before; it is said in the beginning of the verse that none of them should escape , and in the close,
none shall return but such as shall escape But reason will guide us to interpret the first none in a restrained sense, i.e. none of those who have been the authors of this counsel and rebellion against God, and who went into Egypt willingly; for none can think that God involved Jeremiah and Baruch who were in Egypt (at least the first of them) in the same punishment with which he punished the rebellious Jews. Or none of those who in Egypt have burnt incense to idols, and defiled themselves with the idolatry of Egypt; but there shall some escape, such as have been forced into Egypt against their wills; and such as, being so forced, when they came here did not fall in with the idolatry of the Egyptians, (for we may gather from the next verse that all of them did not,) these men shall again return into the land of Judah. This to me seemeth the fairest and most probable sense of the words.
Poole: Jer 44:15 - -- The burning of incense was a religious rite, which God had appointed the Jews as a piece of Divine homage to be paid to him alone, and by an ordinar...
The burning of incense was a religious rite, which God had appointed the Jews as a piece of Divine homage to be paid to him alone, and by an ordinary figure is put for worship; so as burning incense to other gods is the same with worshipping other gods. It should seem that all the Jews had not been thus far guilty, and those that did it were mostly women, or at least they were the leaders in this idolatry; and one would think the phrase implieth that those who were thus culpable did it with some privacy, so as all their husbands did not know of it; but those that did were as bad as their wives, conniving at them, and justifying them in their idolatry, and joining with them in the following peremptory answer to and contempt of the prophet.
Poole: Jer 44:16 - -- We read, Jer 43:5 , Johanan and the rest only denied that God had spoken such things, and told Jeremiah he had spoken falsely; but now these women a...
We read, Jer 43:5 , Johanan and the rest only denied that God had spoken such things, and told Jeremiah he had spoken falsely; but now these women and men rise higher, they acknowledge Jeremiah had spoken to them in the name of the Lord, but tell him in plain and direct terms they would not obey it. And indeed this is in the hearts of all sinners that are ruled by their lusts; though they will sometimes pretend that what they hear is not the will of God, but spoken out of malice and prejudice, yet they are pre-resolved they will not do it, let their understandings be never so well informed.
Poole: Jer 44:17 - -- Here is the root of all sinners’ disobedience, their resolution to please and humour themselves, not knowing how in any thing to deny themselv...
Here is the root of all sinners’ disobedience, their resolution to please and humour themselves, not knowing how in any thing to deny themselves; hence it is that denying ourselves is by Christ made the first law or condition of his disciples. By the
queen of heaven some here understand the sun, which notion is favoured from the words being of the feminine gender, which signifieth the sun in Hebrew; others reading it not the queen, but the
frame of heaven by it understanding the sun, moon, and stars.
Drink-offerings were a Divine homage which God had commanded to be paid to him, Lev 23:13 Num 6:17 . Their arguments for it were,
1. Custom and antiquity, they and their fathers had used to do it.
2. The example of their kings and princes.
3. The plenty and prosperity they had while they did so, as if their idolatry had been the cause of it.
Poole: Jer 44:19 - -- Their last argument is drawn from the evils that had befallen them since they had left worshipping the sun, moon, and stars; thus strangely making t...
Their last argument is drawn from the evils that had befallen them since they had left worshipping the sun, moon, and stars; thus strangely making their omission of that the cause of their sufferings, their former doing of which was indeed the true cause. They had lost their husbands in the siege and in battles, and had suffered famine and hunger; and all because they had burnt incense to other gods: they interpret these providences as a punishment of them for not doing it as they had formerly used to do. So bad interpreters are those of God’ s providences, who indulge their lusts in opposition to God’ s law.
Poole: Jer 44:23 - -- There is in these verses nothing of difficulty, nor any new phrases to be opened. That which is observable is, that though the prophet was but one a...
There is in these verses nothing of difficulty, nor any new phrases to be opened. That which is observable is, that though the prophet was but one against many, yet he feareth not their faces: the substance of what he saith is this, that they interpreted God’ s voice in his providences toward their country directly contrary to the true sense of it. They concluded that their omission of late to burn incense to the sun, moon, and stars was the cause why it was so ill with them; as if these were animate beings, and the Supreme Being, whereas they were but creatures. Or as if it were the will of the Supreme Being to be adored and worshipped in them, or before statues and images represented by them, whereas the will of God was directly contrary: and as he in the second commandment had forbidden any such worship, because he was a jealous God; so he had for the breach of that commandment, by their burning incense to these creatures, burned up their houses and temple, and brought their nation into that misery into which they were come: from whence may be observed how ill an argument for any religious worship antiquity is, unless we by it mean what is most ancient; as also that prescription in that which is false in the worship of God justifieth none. Nor is it a good conclusion that those who lived nearest to the primitive institution are most likely to have done best, as having the best means to know what is truly primitive. Idolatry was as old as Laban, and the worst of idolatry (offering children to Molech) was older than the Levitical law, if not as old as Serug. In matters of worship the word of God is a sufficient rule, we need not plead antiquity, nor the practice of our fathers . Error is not capable of being justified by tradition or prescription.
Poole: Jer 44:24 - -- That is, all you men and women that belong to Judah, and are now come to inhabit in the land of Egypt.
That is, all you men and women that belong to Judah, and are now come to inhabit in the land of Egypt.
Poole: Jer 44:25 - -- Those words
have spoken are in the Hebrew of the feminine gender, which giveth good reason to some interpreters to conclude the women were first a...
Those words
have spoken are in the Hebrew of the feminine gender, which giveth good reason to some interpreters to conclude the women were first and principal in this idolatry, and the men’ s guilt lay in conniving at them, and suffering themselves to be seduced by them. Ye, saith the prophet, have spoken it, and ye have been as big as your words, and for a cover you pretend the religion of a yew, as if a vow could be a bond of iniquity, and it were possible by a vow to oblige yourselves to a forsaking of the true God, and a committing of idolatry. The latter words seem ironical, so as to have this sense, You are resolved upon it, and there is no moving you from your resolution; God hath resolved too.
Haydock: Jer 44:1 - -- Magdal, the third station of the Israelites, (Exodus xiv. 2.) or another "tower" twelve miles from Pelusium, chap. xlvi. 14. ---
Memphis, the capit...
Magdal, the third station of the Israelites, (Exodus xiv. 2.) or another "tower" twelve miles from Pelusium, chap. xlvi. 14. ---
Memphis, the capital of Nome, near the western banks of the Nile, and famous for its pyramids, which are standing, though the town be no more, chap. xlvi. 19. ---
Phatures; perhaps in higher Egypt. Jeremias might go or send to these cities, this his last prediction, (Calmet) to reclaim his countrymen from idolatry. (Haydock)
Haydock: Jer 44:2 - -- Inhabitant: or the number is exceedingly small. (Calmet) ---
All the Jews had retired. (Haydock) ---
It would be well if people would reflect, ho...
Inhabitant: or the number is exceedingly small. (Calmet) ---
All the Jews had retired. (Haydock) ---
It would be well if people would reflect, how those who have given way to heresy and infidelity have been treated. (Worthington)
Haydock: Jer 44:6 - -- Forth, drop by drop, chap. xlii. 18. I have repeatedly warned them by punishments. (Haydock)
Forth, drop by drop, chap. xlii. 18. I have repeatedly warned them by punishments. (Haydock)
Haydock: Jer 44:8 - -- Gods. Their blindness and malice was inconceivable. They attribute their past miseries to the neglect of worshipping the moon! ver. 18. They may b...
Gods. Their blindness and malice was inconceivable. They attribute their past miseries to the neglect of worshipping the moon! ver. 18. They may be compared to a mixture of iron and brass, which is put through the crucible in vain, chap. vi. 29., and Ezechiel xxii. 18.
Haydock: Jer 44:11 - -- Face, to punish grievously, Ezechiel iv. 3., and xx. 35. (Calmet) ---
All did not perish, but the far greatest part, ver. 14, 28. (Worthington)
Face, to punish grievously, Ezechiel iv. 3., and xx. 35. (Calmet) ---
All did not perish, but the far greatest part, ver. 14, 28. (Worthington)
Haydock: Jer 44:14 - -- Desire and expectation, chap. xxii. 27. They meant to return as soon as the Chaldeans had left the country: but their hose were vain. The enemy wou...
Desire and expectation, chap. xxii. 27. They meant to return as soon as the Chaldeans had left the country: but their hose were vain. The enemy would fall upon Egypt, after he had taken Tyre and the neighbouring provinces; and those who had not abandoned that country in time, would perish, ver. 12, 26. (Calmet)
Haydock: Jer 44:17 - -- The queen of heaven; the moon, which they worshipped under this name, (Challoner) as also under that of the Celestial Venus, (Theodoret) Diana, and I...
The queen of heaven; the moon, which they worshipped under this name, (Challoner) as also under that of the Celestial Venus, (Theodoret) Diana, and Isis. It seems the Jews had engaged by vow (ver. 27.) to restore her worship. (Calmet) ---
The women more particularly adored the moon: yet all were guilty, chap. vii. 18., and 4 Kings xxiii. 5. (Worthington)
Haydock: Jer 44:18 - -- Famine. They think nothing of the transgression of the law, &c., ver. 23. Could obduracy and blindness go greater lengths? (1 Machabees i. 12.)
Famine. They think nothing of the transgression of the law, &c., ver. 23. Could obduracy and blindness go greater lengths? (1 Machabees i. 12.)
Haydock: Jer 44:19 - -- Worship. Hebrew, "to represent." The cakes had a crescent on them. (Calmet) See Hesychius in Greek: selenai. ---
Husbands. The women are mos...
Worship. Hebrew, "to represent." The cakes had a crescent on them. (Calmet) See Hesychius in Greek: selenai. ---
Husbands. The women are most zealous. But all partook of this idolatry, chap. vii. 18. (Calmet)
Haydock: Jer 44:21 - -- Heart, or mind to punish you for idolatry. Sacrifices could be offered to the Lord only in his temple. (Haydock)
Heart, or mind to punish you for idolatry. Sacrifices could be offered to the Lord only in his temple. (Haydock)
Gill: Jer 44:1 - -- The word which came to Jeremiah concerning all the Jews which dwell in the land of Egypt,.... Or, "unto all the Jews" t; the word came to him, that it...
The word which came to Jeremiah concerning all the Jews which dwell in the land of Egypt,.... Or, "unto all the Jews" t; the word came to him, that it might be delivered to them; or, "against all the Jews" u; they having gone into Egypt contrary to the will of God, and committing idolatry; and the word or sermon is full of threatenings and judgments denounced upon them:
which dwell at Migdol, and at Tahpanhes, and at Noph, and in the country of Pathros: this prophecy was delivered after the Jews were come to Tahpanhes, or Daphne; see Jer 43:7; and had divided themselves, and were settled in different parts of the kingdom: some continued at Tahpanhes, where were the king's court and palace: others went to Migdol, a place near the Red sea, just at the entrance into Egypt, from the land of Canaan, Exo 14:2; called, by Herodotus, Magdolus w; and by Adrichomius x said to be distant about a mile and a quarter from Pelusium, or Sin, the strength of Egypt, Eze 30:15; others took up their residence at Noph, generally thought to be the city of Memphis. The Targum calls it Mappas; the same which is now called Grand Cairo; or, however, this city is near the place where Memphis stood: others dwelt in the country of Pathros, which perhaps had its name from Pathrusim, a son of Mizraim, Gen 10:13. It is thought by Bochart and others to be the country of Thebais in Egypt, the same with the Nomos Phanturites, or Phaturites, of Pliny y; and in this country Jeremiah seems to have been when this word came to him, Jer 44:15; and from hence sent or carried it to the other places: saying; as follows:
Gill: Jer 44:2 - -- Thus saith the Lord of hosts, the God of Israel,.... In which manner the prophecies of this book are frequently prefaced; see Jer 42:15;
ye have se...
Thus saith the Lord of hosts, the God of Israel,.... In which manner the prophecies of this book are frequently prefaced; see Jer 42:15;
ye have seen all the evil that I have brought upon Jerusalem, and upon all the cities of Judah; they saw it with their bodily eyes; they could not but serve it in their minds; nay, had an experimental knowledge of it; they suffered it in part themselves, and must be convicted in their own consciences that it was from the hand of the Lord:
and, behold, this day they are a desolation, and no man dwelleth therein; lie waste, at this very time; the walls are broken down the houses are demolished; the goods in them carried off; no inhabitants left, or very few, to rebuild the cities, till the land, and dwell therein.
Gill: Jer 44:3 - -- Because of their wickedness which they have committed to provoke me to anger,.... The cause of this desolation was the wickedness they were guilty of;...
Because of their wickedness which they have committed to provoke me to anger,.... The cause of this desolation was the wickedness they were guilty of; whereby they provoked the anger of God to bring this destruction on them. Sin is always provoking unto God; and though it may not be done on purpose to provoke him, which it sometimes seems to be; yet it eventually does, and is always the cause of punishment: God never punishes man without a cause, or for anything but sin:
in that they went to burn incense, and to serve other gods: the particular wickedness they were guilty of, and which was the cause of their ruin, was burning incense to idols, and worshipping them, than which nothing is more provoking to God: and it was an aggravation of their sin, that they were gods
whom they knew not, neither they, you, nor your fathers; what they were; from whence they were; their original, and perhaps not their names; however, did not know that they were gods; nor could they prove them to be such; nay, might know that they were not: and now, since this was the sin which brought on the destruction they were eyewitnesses of, it should have been a caution to them that they went not into the same idolatrous practices, which yet they did not avoid; taking no warning from such awful instances of the divine displeasure.
Gill: Jer 44:4 - -- Howbeit, I sent unto you all my servants the prophets,.... As many as he raised up, and employed in the work and service of prophesying; and these wer...
Howbeit, I sent unto you all my servants the prophets,.... As many as he raised up, and employed in the work and service of prophesying; and these were many; and as many as they were, he sent them to them, one after another, to warn them of their sin and danger; but all to no purpose; which was a further aggravation of their wickedness: nay, though he was
rising early, and sending them; was very early in his messages to them; gave them timely warning, and let slip no opportunity of admonishing them; and this he did constantly; see Jer 7:13;
saying, Oh, do not this abominable thing that I hate; all sin is abominable in itself, and hateful to God, especially idolatry; and therefore should not be done; it should be abominable to men, and hateful to them, because it is so to God; and after such a remonstrance as this, to commit it must be very aggravating and provoking.
Gill: Jer 44:5 - -- But they hearkened not, nor inclined their ear,.... To the prophets sent unto them; to God by the prophets; to the words of his mouth, particularly to...
But they hearkened not, nor inclined their ear,.... To the prophets sent unto them; to God by the prophets; to the words of his mouth, particularly to the above pathetic expostulation with them; at least, if they heard the words said, they did not attend unto them; they had not such an effect upon them, nor were they wrought upon by them, so as
to turn from their wickedness, to burn no incense to other gods; to turn from their sins in general, and from their idolatry in particular; one instance of which is given, and which is put for the whole of idolatrous worship.
Gill: Jer 44:6 - -- Wherefore my fury and mine anger was poured forth,.... Like melted metal, scalding lead, liquefied pitch, or anything of a bituminous and sulphurous n...
Wherefore my fury and mine anger was poured forth,.... Like melted metal, scalding lead, liquefied pitch, or anything of a bituminous and sulphurous nature, which spreads, is consuming, and very intolerable; see Jer 42:18;
and was kindled in the cities of Judah, and in the streets of Jerusalem; which, like a fire, burnt up and destroyed these cities, and particularly the large and spacious city of Jerusalem:
and they are wasted and desolate, as at this day; now lie in ruins, as may be seen by everyone; the thing is notorious; this is their present case; they are become desolate, and so continue.
Gill: Jer 44:7 - -- Therefore now thus saith the Lord, the God of hosts, the God of Israel,.... The same epithets as before, Jer 44:2; with an addition, that his words mi...
Therefore now thus saith the Lord, the God of hosts, the God of Israel,.... The same epithets as before, Jer 44:2; with an addition, that his words might carry more weight with them:
wherefore commit ye this great evil against your souls; the sin of idolatry, which is a great evil; a sin against God; a giving the glory to another, that belongs to him and not only so, but is against the souls of men; pernicious and ruinous to them, which brings destruction, even eternal wrath and damnation, on them; and this is an interesting argument why it should not be committed; nay, it was not only against God, and against themselves, but against their families, and the interest of them:
to cut off from you man and woman, child and suckling, out of Judah, to leave you none to remain; not that they did this great evil or committed idolatry with this intention, to ruin their families and posterity; but so it was eventually; hereby they provoked the Lord to anger, to cut off the men that offered incense to idols; and the women their wives, whom they allowed so to do; and their children, who were brought up in the same practices; so that they would have none to succeed them, to bear their name, and inherit their land; unless God should be merciful, and not deal according to their deserts; for such was the nature of their crime, as to deserve an utter extirpation of them.
Gill: Jer 44:8 - -- In that ye provoke me unto wrath with the works of your hands,.... Their sinful actions, particularly their idolatry, by worshipping images, the works...
In that ye provoke me unto wrath with the works of your hands,.... Their sinful actions, particularly their idolatry, by worshipping images, the works of men's hands; and though it was the queen of heaven they worshipped, which their hands made not, yet it was before images they did that; besides, the things they did to her were the worlds of their hands, as sacrificing, pouring out drink offerings, and as follows:
burning incense; which they did, not only to her, but
to other gods in the land of Egypt; where they were very numerous:
whither ye be gone to dwell; against the express will and command of God:
that ye might cut yourselves off; as from the worship of God, so from being his people, and from being under his care and protection, and from all privileges temporal and spiritual:
and that ye might be a curse and a reproach among all the nations of the earth? not that this was their view, end, and design, but this was the event so it was, that they were looked upon as an accursed people of God and man, and their names were taken up for a proverb and a reproach everywhere.
Gill: Jer 44:9 - -- Have ye forgotten the wickedness of your fathers,.... And what judgments it brought upon them; meaning not their more remote ancestors in the wilderne...
Have ye forgotten the wickedness of your fathers,.... And what judgments it brought upon them; meaning not their more remote ancestors in the wilderness, and the idolatry they committed, and the punishment inflicted upon them for it; but more near, such who lived a little before the destruction of Jerusalem, and whose sins had brought on that; and therefore could not be easily forgotten by them; or, if they were forgotten, it argued great stupidity:
and the wickedness of the kings of Judah, and the wickedness of their wives; by whom they were drawn into idolatry, particularly Solomon; and it is in the original text, "the wickedness of his wives" z; and Dr. Lightfoot thinks respect is had to Solomon's wives; but it may be understood distributively of everyone of their wives, as Kimchi and Ben Melech interpret it a:
and your own wickedness, and the wickedness of your wives, which you have committed in the land of Judah, and in the streets of Jerusalem? where they had built altars, and worshipped strange gods, they, and their wives, as well as those who were carried captive; and which were the cause of all those evils that came upon them; these, being recent things, could not be forgotten by them; or however should have been remembered, and that so as to have deterred them from going into such practices again, as they now did in Egypt.
Gill: Jer 44:10 - -- They are not humbled even unto this day,.... Not contrite under a sense of their sins, nor truly penitent for them; not humbled before God nor man, s...
They are not humbled even unto this day,.... Not contrite under a sense of their sins, nor truly penitent for them; not humbled before God nor man, so as to acknowledge them, mourn over them, and forsake them. The Targum is,
"they cease not unto this day;''
that is, from committing the same things; which shows they had no true humiliation and contrition for them. This is to be understood, not of the Jews in Babylon only, but chiefly of those in Egypt; there being a change of person from you to they; the Lord not vouchsafing to speak to them who were so obdurate and impenitent, but of them, and to some other, as the prophet, concerning them:
neither have they feared; the Lord; neither his goodness nor his judgments; or served and worshipped him with reverence and godly fear, as became them:
nor walked in my law, nor in my statutes, that I set before you, and before your fathers; a full proof this that they neither had true repentance for their sins, nor the fear of God in their hearts; for, had they, these would have led them to obedience to the divine will.
Gill: Jer 44:11 - -- Therefore thus saith the Lord of hosts, the God of Israel,.... Because of these sins of idolatry, impenitence, and disobedience:
I will set my face...
Therefore thus saith the Lord of hosts, the God of Israel,.... Because of these sins of idolatry, impenitence, and disobedience:
I will set my face against you for evil; to bring the evil of punishment upon them, for the evil of sin committed by them: this the Lord determined with himself, and resolved to do; which the phrase, "setting his face against them", is expressive of, by way of retaliation for their setting their faces to go down to Egypt, as well as of his wrath and indignation against them:
and to cut off all Judah; not the whole tribe of Judah; not those that were in Babylon, which were by far the greatest number of that tribe; but those that were in Egypt.
Gill: Jer 44:12 - -- And I will take the remnant of Judah,.... Such as remained of that tribe in the land of Judea after the captivity: and not all of them, but such
th...
And I will take the remnant of Judah,.... Such as remained of that tribe in the land of Judea after the captivity: and not all of them, but such
that have set their faces to go into the land of Egypt to sojourn there: who were bent upon going thither, notwithstanding all the remonstrances made to them to the contrary; and were gone thither, and were now actually sojourners there: this describes such persons who wilfully, and of their own accord, went thither; and excepts those who were over-persuaded or over-powered to go along with them:
and they shall all be consumed, and fall in the land of Egypt; not by natural death, one after another; but by the judgments of God, as follows:
they shall even be consumed by the sword and by the famine; by the sword of the king of Babylon; and by famine, occasioned by a foreign army and sieges:
they shall die; from the least even unto the greatest, by the sword and by the famine; which is repeated for the confirmation of it, and to express the universality of the destruction; that it should reach to persons of every age, state and condition, rank and degree, young and old, high and low, rich and poor:
and they shall be an execration, and an astonishment, and a curse,
and a reproach; See Gill on Jer 42:18.
Gill: Jer 44:13 - -- For I will punish them that dwell in the land of Egypt,.... Or "visit"; in a way of wrath and vengeance; meaning not the native inhabitants of Egypt; ...
For I will punish them that dwell in the land of Egypt,.... Or "visit"; in a way of wrath and vengeance; meaning not the native inhabitants of Egypt; though these should be punished, and in whose punishment the Jews would be involved; but here it means the Jews that dwelt in Egypt, who went thither contrary to the will of God, and there settled:
as I have punished Jerusalem, by the sword, by the famine, and by the pestilence; signifying that the same punishment that came upon the inhabitants of Jerusalem, and other cities of Judea, should come upon these Jews in Egypt, and as sure as they came upon them; even those which they thought to have escaped, by leaving Judea, and going to Egypt.
Gill: Jer 44:14 - -- So that none of the remnant of Judah,.... Which were left in the land of Judea after the captivity:
which are gone into the land of Egypt to sojour...
So that none of the remnant of Judah,.... Which were left in the land of Judea after the captivity:
which are gone into the land of Egypt to sojourn there, shall escape or remain; escape either the sword, or the famine, or the pestilence, or remain in the land of Egypt, or in the land of the living; so general should be the destruction:
that they should return into the land of Judah, to the which they have a desire to return there; or, "have lift up their souls b to return there": most earnestly desire it, and have raised hopes and expectations of it; for it seems that those Jews that went into Egypt did not go with a design to settle there for ever; but to return to their own land, when there should be better times, and more safety and security there; particularly when they thought the affair of the death of Gedaliah would be no further inquired into:
for none shall return but such as shall escape; out of the hands of Johanan, and the rest of the captains; and should get out of the land of Egypt before the Chaldeans came into it. Some understand this of those that should escape out of Babylon; that none should return to Judea but those of that captivity, who should be released by the proclamation of Cyrus. Jarchi interprets it of Jeremiah and Baruch, whom Nebuchadnezzar removed to Babylon, when Egypt fell into his hands, in the twenty seventh year of his reign, as is related in the Jewish chronicles c.
Gill: Jer 44:15 - -- Then all the men which knew that their wires had burnt incense unto other gods,.... Which was a rite God appointed to be used in his worship; and is h...
Then all the men which knew that their wires had burnt incense unto other gods,.... Which was a rite God appointed to be used in his worship; and is here put for the whole of religious worship, which was given to idols by the Jewish women; this their husbands knew of, and winked at, and did not restrain them from it, as they should; they seem to be themselves irreligious persons, a sort of atheists, who had no regard for the true God, nor any other gods, and cared not who were worshipped:
and all the women that stood by; the wives of the men that stood by their husbands, and other women that stood and heard Jeremiah's sermon, and were conscious to themselves of being guilty of what they were charged with by him:
a great multitude, even all the people that dwelt in the land of Egypt,
in Pathros; in that part of Egypt so called, which was Thebais: here it seems Jeremiah was with that part of the people that took up their residence there; and by this it appears there was a large number of them, men and women, and who were all become idolaters, or connivers at, and encouragers of, such as were: these
answered Jeremiah, saying, one in the name of the rest made a reply, as follows:
Gill: Jer 44:16 - -- As for the word that thou has, spoken unto us in the name of the Lord,.... Which they did not believe that it came from the Lord, but was a device of...
As for the word that thou has, spoken unto us in the name of the Lord,.... Which they did not believe that it came from the Lord, but was a device of the prophet's, and a lie, as in Jer 43:2; and if it did come from the Lord, their impudence was risen to such a pitch, that they were determined not to regard it:
we will not hearken unto thee: to thy words; neither to thy exhortations, reproofs, or menaces, even though thou comest and speakest in the name of the Lord. This, and what follows, is an unparalleled instance of the pride, obstinacy, enmity, and rebellion of the carnal mind against God.
Gill: Jer 44:17 - -- But we will certainly do whatsoever thing goeth out of our own mouth,.... And not what went out of the mouth of God, or his prophet: but whoever they ...
But we will certainly do whatsoever thing goeth out of our own mouth,.... And not what went out of the mouth of God, or his prophet: but whoever they had resolved on within themselves to do, and had declared with their mouths they would, or had vowed with their lips; so Abarbinel interprets it of a vow; this they were determined to perform, let God and his prophet say what they would:
to burn incense unto the queen of heaven; which, according to Abarbinel, was the moon, which is the queen of heaven, as the sun is king; it was called by the Heathens Coelestis and Urania: but there are some that think that some great star in heaven, that is king over the rest, is meant; so the Targum renders it, the star of heaven; which they understand of the sun, as Kimchi observes; the sun being much worshipped in Egypt; but Kimchi himself derives the word for "queen", here used, not from the root which signifies "to reign"; but from another, which signifies "to work"; and so renders it, "the work", or "frame of heaven"; the sun, moon, and stars; and so the Syriac version is "the host of heaven"; See Gill on Jer 7:18; and to this deity, be it what it will, they burned incense; and they were determined to continue it, and all other idolatrous rites and practices particularly:
and to pour out drink offerings unto her; which was another part of ceremonial worship, which the true God required of the people of Israel; but were here resolved to give it to another god:
as we have done, we, and our fathers, our kings, and our princes, in the cities of Judah, and in the streets of Jerusalem; they plead custom and prescription, antiquity and authority; the examples of ancestors and kings; the general practice of their nation, both in the metropolis of it, and in its several cities, where it not only universally obtained, but was visibly and openly done; and, more, they plead the temporal advantage of it:
for then had we plenty of victuals, and were well, and saw no evil: had fulness of bread, and of all provisions; health, peace, and safety; and no judgment was upon them, seen or felt by them; the sword, famine, or pestilence. The goddess Coelestis, or the moon, which seems to be here meant, was, as Tertullian d says "pluviarum pollicitatrix", "the promiser of rains" and so of all good things: or, "were merry" e, as the Heathens were at their new moons, when they indulged to their cups, and lived jovially; hence that of Horace f.
Gill: Jer 44:18 - -- But since we left off to burn incense to the queen of heaven,.... Or were restrained from it, as the Targum, through the force of the prophet's sermon...
But since we left off to burn incense to the queen of heaven,.... Or were restrained from it, as the Targum, through the force of the prophet's sermons, or by the authority of their governors: this Abarbinel thinks was in the times of Jehoiakim, Jehoiakim and Zedekiah; but perhaps it only regards some space of time in the latter part of Zedekiah's reign, a little before the destruction of Jerusalem, when they refrained from their idolatry; fearing the wrath of God, and what was coming upon them; though Kimchi is of opinion that they never ceased; but they would say, when any evil came upon them, it was because they ceased to burn incense to the queen of heaven, of were not so ready to it as at first:
and to pour out drink offerings to her: another part of worship they performed to her but for a while left off: and from that time they say,
we have wanted all things, and have been consumed by the sword, and by the famine; wanted all the necessaries of life, meat and drink, and clothing and a habitation to dwell in; and multitudes were destroyed by the sword of the king of Babylon; and others perished with famine during the siege; these evils they imputed to their cessation from idolatry, when it was the very thing that brought them on them.
Gill: Jer 44:19 - -- And when we burnt incense to the queen of heaven, and poured out drink offerings unto her,.... Which they owned they did, and which they were not asha...
And when we burnt incense to the queen of heaven, and poured out drink offerings unto her,.... Which they owned they did, and which they were not ashamed of, and were determined to go on with; and were only sorry that they had at any time omitted such service:
did we make cakes to worship her; or, "to make her glad" g, as Kimchi; interpreting the word by an antiphrasis; it having a contrary signification, to grieve or to make sorrowful; and from hence idols have their name sometimes, because in the issue they bring grief and trouble to their worshippers; hence some render it, "to make her an idol" h; or them, the cakes, an idol; these had, as Jarchi says, the likeness of the idol impressed upon them:
and pour out drink offerings unto her, without our men? they own they did these things but not without the knowledge and consent at least, if not with the presence, of their husbands; hence these words seem to be the words of the women. Some indeed think they speak all along, from Jer 44:16; or one in the name of the rest; it may be one of Zedekiah's daughters; but however, if the men spoke what is said in the preceding verses, the women, being provoked, could hold their peace no longer, but broke in, and uttered these words; though some render the last clause, "without our principal men" i; and so take them to be the words of the people in general; who urge, in their own defence, that what they did they did with the direction, approbation, and leading example of their kings and governors.
Gill: Jer 44:20 - -- Then Jeremiah said unto all the people,.... Immediately, being influenced, directed, and assisted by the Spirit of God; though what he says, in Jer 44...
Then Jeremiah said unto all the people,.... Immediately, being influenced, directed, and assisted by the Spirit of God; though what he says, in Jer 44:21; he does not declare as coming from the Lord; but what was upon his mind, and was a full refutation of all that had been said: and which he delivered
to the men, and to the women, and to all the people which had given him that answer; in which they all agreed, though delivered by one; and to which he made a reply:
saying; as follows:
Gill: Jer 44:21 - -- That incense that ye burnt in the cities of Judah, and in the streets of Jerusalem,.... To false gods, to the queen of heaven, to the host thereof:
...
That incense that ye burnt in the cities of Judah, and in the streets of Jerusalem,.... To false gods, to the queen of heaven, to the host thereof:
ye, and your fathers, your kings, and your princes, and the people of the land; on which account they pleaded antiquity, authority, and the general consent of the people, as on their side, which the prophet allows; but it all signified nothing:
did not the Lord remember them, and came it not into his mind? either the incense they offered up to strange gods, or the persons that did it? did he take no notice of these idolatrous practices, and of these idolaters? he did; he laid up these things in his mind; he showed a proper resentment of them, and in due time punished for them.
Gill: Jer 44:22 - -- So that the Lord could no longer forbear,.... He did forbear a long time, and did not stir up all his wrath, but waited to see if these people would r...
So that the Lord could no longer forbear,.... He did forbear a long time, and did not stir up all his wrath, but waited to see if these people would repent of their sins, and turn from them; during which time of his forbearance, things might be well with them, as they had said, and they enjoyed peace and plenty; but persisting in their sins, and growing worse and worse, he could bear with them no longer, but brought down his judgments upon them. The reason is expressed,
because of the evil of your doings, and because of the abominations which ye have committed; the incense they had burnt; the drink offerings they had poured out to idols; and such like idolatrous practices, which were evil in themselves, contrary to the law and will of God, and abominable unto him:
therefore is your land a desolation, and an astonishment, and a curse,
without an inhabitant, as at this day; the land of Israel, wasted by the Chaldeans, and left uncultivated, was like a barren wilderness, to the astonishment of all that passed through it, who had known what a fruitful country it had been; the curse of God being apparently on it, and scarce an inhabitant left in it; which was the case at this present instant, as the Jews, to whom the prophet directs his discourse, well knew; and to whom he appeals for the truth of it: now all this was for the sins, particularly the idolatry, they had been guilty of; as is further explained in Jer 44:23.
Gill: Jer 44:23 - -- And because ye have burnt incense,.... Not to Jehovah, but to the queen of heaven; which they owned they did, and determined they would; asserting it ...
And because ye have burnt incense,.... Not to Jehovah, but to the queen of heaven; which they owned they did, and determined they would; asserting it was better with them when they did it than when they omitted it; for which reason the prophet particularly mentions it, and assigns it as the cause of the present ruin and destruction of their land, city, and temple:
and because ye have sinned against the Lord; by worshipping idols; all sin is against the Lord, but especially idolatry:
and have not obeyed the voice of the Lord; by his prophets, who cautioned them against idolatry, reproved them for it, and told them what would be the consequence of it; but this they hearkened not unto, which was an aggravation of their sin:
nor walked in his law; the moral law, according to it; which is a rule of walk and conversation:
nor in his statutes, nor in his testimonies; as not in the moral law, so neither in the ceremonial law, and the rites of that; nor in the judicial law, and the testifications of the will of God in either of them:
therefore this evil is happened unto you, as at this day: that is, the desolation on their land, as in Jer 44:23; See Gill on Jer 44:23.
Gill: Jer 44:24 - -- Moreover Jeremiah said unto all the people, and to all the women,.... To all the people in general, and to the women in particular, who had a principa...
Moreover Jeremiah said unto all the people, and to all the women,.... To all the people in general, and to the women in particular, who had a principal concern in these idolatrous practices:
hear the word of the Lord, all Judah that are in the land of Egypt; all of the tribe of Judah that were in Egypt; not in Pathros only, but in other parts of Egypt; this distinguishes them from those of Judah that were in Babylon, and in other provinces; and tacitly points at their sin in going to Egypt, which was the leading step to then fresh acts of idolatry they had been guilty of; these are called upon to hear the word of the Lord: what the prophet had said before was what was upon his mind without immediate inspiration, or as a direct message from the Lord; but what follows is.
Gill: Jer 44:25 - -- Thus saith the Lord of hosts, the God of Israel,.... Which is an usual preface to prophecies coming from him:
saying; as follows:
ye and your wi...
Thus saith the Lord of hosts, the God of Israel,.... Which is an usual preface to prophecies coming from him:
saying; as follows:
ye and your wives have both spoken with your mouths, and fulfilled with your hand; they had said they would burn incense to the queen of heaven, and they had done it; they had been as good as their word, true to it, though in a bad thing: their words and works agreed, and so did the men and their wives: the women had before said they did not perform worship to the queen of heaven without their men; this is acknowledged by the Lord, and their confession is improved against them:
saying, we will surely perform our vows that we have vowed, to burn incense to queen of heaven, and to pour out drink offerings unto her; they thought, because they made a vow that they would do it, that it was therefore obligatory upon them, and this would be sufficient to justify them before God, and excuse it to him; whereas nothing that is sinful ought to be vowed or performed; and to vow and perform in such a case is doubly criminal: a vow cannot make that lawful which is unlawful; and the performance of it can never be a laudable action:
ye will surely accomplish your vows, and surely perform your vows; they were resolutely set upon it, and nothing would hinder their performance of it; this shows the obstinacy and firmness of their minds: though some think these words are spoken ironically.
expand allCommentary -- Verse Notes / Footnotes
NET Notes -> Jer 44:1; Jer 44:1; Jer 44:2; Jer 44:2; Jer 44:2; Jer 44:3; Jer 44:3; Jer 44:3; Jer 44:3; Jer 44:3; Jer 44:4; Jer 44:4; Jer 44:4; Jer 44:5; Jer 44:5; Jer 44:7; Jer 44:8; Jer 44:8; Jer 44:8; Jer 44:8; Jer 44:9; Jer 44:10; Jer 44:10; Jer 44:11; Jer 44:11; Jer 44:12; Jer 44:12; Jer 44:12; Jer 44:12; Jer 44:12; Jer 44:14; Jer 44:15; Jer 44:16; Jer 44:17; Jer 44:17; Jer 44:17; Jer 44:17; Jer 44:18; Jer 44:18; Jer 44:19; Jer 44:19; Jer 44:19; Jer 44:20; Jer 44:21; Jer 44:21; Jer 44:22; Jer 44:23; Jer 44:24; Jer 44:25; Jer 44:25; Jer 44:25
NET Notes: Jer 44:1 The first three cities, Migdol, Tahpanhes, and Memphis, are located in Northern or Lower Egypt. Memphis (Heb “Noph”) was located south of ...
NET Notes: Jer 44:5 Heb “They did not listen or incline their ear [= pay attention] by turning from their wickedness by not sacrificing to other gods.” The &#...
NET Notes: Jer 44:7 Heb “Yahweh, the God of armies, the God of Israel.” Compare 35:17; 38:17 and for the title “God of armies” see the study note ...
NET Notes: Jer 44:8 What is being threatened is not the total destruction of a remnant of Judah. Jeremiah recognizes those who have been carried off to Babylon as well as...
NET Notes: Jer 44:9 Heb “his.” This should not be viewed as a textual error but as a distributive singular use of the suffix, i.e., the wives of each of the k...
NET Notes: Jer 44:10 Heb “to set before.” According to BDB 817 s.v. פָּנֶה II.4.b(g) this refers to “propounding to s...
NET Notes: Jer 44:11 Heb “and to destroy all Judah.” However, this statement must be understood within the rhetoric of the passage (see vv. 7-8 and the study n...
NET Notes: Jer 44:14 Heb “There shall not be an escapee or a survivor to the remnant of Judah who came to sojourn there in the land of Egypt even to return to the la...
NET Notes: Jer 44:15 The translation is very interpretive at several key points: Heb “Then all the men who were aware that their wives were sacrificing to other gods...
NET Notes: Jer 44:16 Heb “the word [or message] you have spoken to us in the name of the Lord.” For an explanation of the rendering of “in the name of th...
NET Notes: Jer 44:18 What is being contrasted here is the relative peace and prosperity under the reign of Manasseh, who promoted all kinds of pagan cults including the wo...
NET Notes: Jer 44:19 According to Jer 7:18-19 it was not only with the full knowledge and approval of their husbands but also with their active participation. Most of the ...
NET Notes: Jer 44:20 Heb “And Jeremiah said to all the people, to the men and to the women, namely to all the people who answered him a word.” The appositional...
NET Notes: Jer 44:21 Heb “The sacrifices which you sacrificed in the towns of Judah and in the streets of Jerusalem, you and your fathers, your kings and your leader...
NET Notes: Jer 44:22 Heb “And/Then the Lord could no longer endure because of the evil of your deeds [and] because of the detestable things that you did and [or so] ...
NET Notes: Jer 44:23 Heb “Because you have sacrificed and you have sinned against the Lord and you have not listened to the voice of the Lord and in his laws, in his...
NET Notes: Jer 44:24 Heb “and to all the women.” The “and” (ו, vav) is to be explained here according to BDB 252 s.v. וַ 1.a. The...
NET Notes: Jer 44:25 The commands here are, of course, sarcastic and not meant to be taken literally.
Geneva Bible: Jer 44:1 The word that came to Jeremiah concerning all the Jews who dwell in the land of Egypt, who dwell at Migdol, and at ( a ) Tahpanhes, and at Noph, and i...
Geneva Bible: Jer 44:4 Yet I sent to you all my servants the prophets, ( b ) rising early and sending [them], saying, O, do not this abominable thing that I hate.
( b ) Rea...
Geneva Bible: Jer 44:6 Wherefore ( c ) my fury and my anger was poured forth, and was kindled in the cities of Judah and in the streets of Jerusalem; and they are wasted [an...
Geneva Bible: Jer 44:9 Have ye forgotten the wickedness of your fathers, and the wickedness of the ( d ) kings of Judah, and the wickedness of their wives, and your own wick...
Geneva Bible: Jer 44:12 And I will take the remnant of Judah, that ( e ) have set their faces to go into the land of Egypt to sojourn there, and they shall all be consumed, [...
Geneva Bible: Jer 44:14 So that none of the remnant of Judah, who have gone into the land of Egypt to sojourn there, shall escape or remain, that they should return into the ...
Geneva Bible: Jer 44:16 [As for] the word that thou hast spoken to us in the name of the LORD, we will ( h ) not hearken to thee.
( h ) This declares how dangerous a thing i...
Geneva Bible: Jer 44:17 But we will certainly do whatever thing proceedeth from our own mouth, to burn incense to ( i ) the queen of heaven, and to pour out drink offerings t...
Geneva Bible: Jer 44:19 And when we burned incense to the queen of heaven, and poured out drink offerings to her, did we make for her cakes to worship her, and pour out drink...
Geneva Bible: Jer 44:25 Thus saith the LORD of hosts, the God of Israel, saying; Ye and your wives have both spoken with your mouths, and fulfilled with your ( m ) hand, sayi...
expand allCommentary -- Verse Range Notes
TSK Synopsis -> Jer 44:1-30
TSK Synopsis: Jer 44:1-30 - --1 Jeremiah expresses the desolation of Judah for their idolatry.11 He prophesies their destruction, who commit idolatry in Egypt.15 The obstinacy of t...
Maclaren -> Jer 44:4
Maclaren: Jer 44:4 - --God's Patient Pleadings
I sent unto you all my servants the prophets, rising early and sending them, saying, Oh, do not this abominable thing that I ...
MHCC: Jer 44:1-14 - --God reminds the Jews of the sins that brought desolations upon Judah. It becomes us to warn men of the danger of sin with all seriousness: Oh, do not ...
MHCC: Jer 44:15-19 - --These daring sinners do not attempt excuses, but declare they will do that which is forbidden. Those who disobey God, commonly grow worse and worse, a...
MHCC: Jer 44:20-30 - --Whatever evil comes upon us, it is because we have sinned against the Lord; we should therefore stand in awe, and sin not. Since they were determined ...
Matthew Henry: Jer 44:1-14 - -- The Jews in Egypt were now dispersed into various parts of the country, into Migdol, and Noph, and other places, and Jeremiah was sent on an erran...
Matthew Henry: Jer 44:15-19 - -- We have here the people's obstinate refusal to submit to the power of the word of God in the mouth of Jeremiah. We have scarcely such an instance of...
Matthew Henry: Jer 44:20-30 - -- Daring sinners may speak many a bold word and many a big word, but, after all, God will have the last word; for he will be justified when he speaks,...
Keil-Delitzsch: Jer 44:1 - --
"The word that came to Jeremiah regarding all the Jews who were living in the land of Egypt, who dwelt in Migdol, in Tahpanhes, in Noph, and in the...
Keil-Delitzsch: Jer 44:2-14 - --
The warning and threatening. - "Thus saith Jahveh of hosts, the God of Israel: Ye yourselves have been all the evil which I have brought on Jerusal...
Keil-Delitzsch: Jer 44:15-19 - --
The answer of the people to this threatening address. - Jer 44:15. "Then all the men who knew that their wives burned incense to other gods, and...
Keil-Delitzsch: Jer 44:20-22 - --
Refutation of these statements of the people. - Jer 44:20. "And Jeremiah spake to all the people, to the men and women, and to all the people th...
Keil-Delitzsch: Jer 44:23 - --
Jer 44:23 is an emphatic and brief repetition of what has already been said. קראת is for קראה , as in Deu 31:29; cf. Gesenius, §74, note ...
Keil-Delitzsch: Jer 44:24-28 - --
Announcement of the punishment for this idolatry. - Jer 44:24. "And Jeremiah said unto all the people, and unto all the women, Hear the word of ...
Constable: Jer 2:1--45:5 - --II. Prophecies about Judah chs. 2--45
The first series of prophetic announcements, reflections, and incidents th...
Constable: Jer 34:1--45:5 - --D. Incidents surrounding the fall of Jerusalem chs. 34-45
The Book of Consolation contained messages of ...
Constable: Jer 40:1--45:5 - --3. Incidents after the fall of Jerusalem chs. 40-45
One of the important theological lessons of ...
Constable: Jer 43:8--46:1 - --Events in Egypt 43:8-45:5
As the remnant moved from Judah to Egypt, so does the narrativ...
Constable: Jer 44:1-30 - --The continuing hardness of God's people ch. 44
This chapter records an incident late in Jeremiah's ministry. How much later than chapter 43 is unknown...
expand allIntroduction / Outline
JFB: Jeremiah (Book Introduction) JEREMIAH, son of Hilkiah, one of the ordinary priests, dwelling in Anathoth of Benjamin (Jer 1:1), not the Hilkiah the high priest who discovered the ...
JFB: Jeremiah (Outline)
EXPOSTULATION WITH THE JEWS, REMINDING THEM OF THEIR FORMER DEVOTEDNESS, AND GOD'S CONSEQUENT FAVOR, AND A DENUNCIATION OF GOD'S COMING JUDGMENTS FOR...
TSK: Jeremiah 44 (Chapter Introduction) Overview
Jer 44:1, Jeremiah expresses the desolation of Judah for their idolatry; Jer 44:11, He prophesies their destruction, who commit idolatry ...
Poole: Jeremiah (Book Introduction) BOOK OF THE PROPHET JEREMIAH
THE ARGUMENT
IT was the great unhappiness of this prophet to be a physician to, but that could not save, a dying sta...
Poole: Jeremiah 44 (Chapter Introduction) CHAPTER 44
Jeremiah representeth to the people in Egypt the former sins and punishment of Judah, Jer 44:1-10 . He prophesieth their destruction in ...
MHCC: Jeremiah (Book Introduction) Jeremiah was a priest, a native of Anathoth, in the tribe of Benjamin. He was called to the prophetic office when very young, about seventy years afte...
MHCC: Jeremiah 44 (Chapter Introduction) (Jer 44:1-14) The Jews in Egypt persist in idolatry.
(Jer 44:15-19) They refuse to reform.
(Jer 44:20-30) Jeremiah then denounces destruction upon t...
Matthew Henry: Jeremiah (Book Introduction) An Exposition, with Practical Observations, of The Book of the Prophet Jeremiah
The Prophecies of the Old Testament, as the Epistles of the New, are p...
Matthew Henry: Jeremiah 44 (Chapter Introduction) In this chapter we have, I. An awakening sermon which Jeremiah preaches to the Jews in Egypt, to reprove them for their idolatry, notwithstanding ...
Constable: Jeremiah (Book Introduction) Introduction
Title
The title of this book derives from its writer, the late seventh an...
Constable: Jeremiah (Outline) Outline
I. Introduction ch. 1
A. The introduction of Jeremiah 1:1-3
B. T...
Constable: Jeremiah Jeremiah
Bibliography
Aharoni, Yohanan, and Michael Avi-Yonah. The Macmillan Bible Atlas. Revised ed. London: C...
Haydock: Jeremiah (Book Introduction) THE PROPHECY OF JEREMIAS.
INTRODUCTION.
Jeremias was a priest, a native of Anathoth, a priestly city, in the tribe of Benjamin, and was sanct...
Gill: Jeremiah (Book Introduction) INTRODUCTION TO JEREMIAH
The title of the book in the Vulgate Latin version is, "the Prophecy of Jeremiah"; in the Syriac and Arabic versions, "the...
Gill: Jeremiah 44 (Chapter Introduction) INTRODUCTION TO JEREMIAH 44
This chapter contains a sermon of Jeremiah's to the Jews in Egypt, reproving them for their idolatry there; their answe...
