Text -- Jeremiah 44:1-4 (NET)

The Lord Will Punish the Judean Exiles in Egypt for Their Idolatry

44:1 The Lord spoke to Jeremiah concerning all the Judeans who were living in the land of Egypt, those in Migdol, Tahpanhes, Memphis, and in the region of southern Egypt. 44:2 “The Lord God of Israel who rules over all says, ‘You have seen all the disaster I brought on Jerusalem and all the towns of Judah. Indeed, they now lie in ruins and are deserted. 44:3 This happened because of the wickedness the people living there did. They made me angry by worshiping and offering sacrifice to other gods whom neither they nor you nor your ancestors previously knew. 44:4 I sent my servants the prophets to you people over and over again warning you not to do this disgusting thing I hate.

Commentary -- Word/Phrase Notes (per phrase)

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, 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.

JFB: Jer 44:1

Meaning a "tower." A city east of Egypt, towards the Red Sea (Exo 14:2; Num 33:7).

JFB: Jer 44:1

Memphis, now Cairo (Jer 2:16).

JFB: Jer 44:1

Upper Egypt (Isa 11:11).

JFB: Jer 44:2

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.

JFB: Jer 44:4

(2Ch 36:15).

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 after the taking of Jerusalem

Clarke: Jer 44:1

Which dwell at Migdol - A city of Lower Egypt, not far from Pelusium

Clarke: Jer 44:1

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

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 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.

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 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.

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 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. 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 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 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.

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 Jerusalem.

concerning : Jer 42:15-18, Jer 43:5-7

Migdol : Jer 46:14; Exo 14:2; Eze 29:10 *Heb:

Tahpanhes : Tahpanhes rendered Ταφνη and Ταφναι by the LXX, is no doubt the Δαφναι of Herodotus, a royal city of Lower Egypt, situated, according to the Itinerary of Antoninus, sixteen miles south from Pelusium, from which it was called Daphne Pelusice. Forster says that there is now a place situated in the vicinity of Pelusium called Safnas, which may be a vestige of the ancient name. It appears to have been the very first town in Egypt, in the road from Palestine, that afforded tolerable accommodation for the fugitives. It was at this place that, according to Jerome and several of the ancients, tradition says the faithful Jeremiah was stoned to death by these rebellious wretches, for whose welfare he had watched, prayed, and suffered every kind of indignity and hardship. Jer 43:7; Eze 30:18, Tehaphnehes

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, Lev 26:33, Lev 26:43; 2Ki 21:13; Isa 6:11, Isa 24:12, Isa 64:10,Isa 64:11; Lam 1:1, Lam 1:16, Lam 5:18; Mic 3:12

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; Neh 9:33; Lam 1:8, Lam 4:13; Eze 8:17, Eze 8:18, Eze 9:9, Eze 22:25-31; Dan 9:5; Zec 7:12, Zec 7:13

gods : Deu 13:6, Deu 29:26, Deu 32:17

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, Eze 16:47; 1Pe 4:3; Rev 17:4, Rev 17:5

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Jer 44:1

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.

Barnes: Jer 44:4

Howbeit I sent - And I sent.

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 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 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 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.

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 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, how those who have given way to heresy and infidelity have been treated. (Worthington)

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 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 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; 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 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.

Commentary -- Verse Notes / Footnotes

NET Notes: Jer 44:1

¹ tn Heb “The word came to Jeremiah concerning.” Though the phrase “from the Lord” is missing from this formula which occurs elsewhere at 7:1; 11:1; 18:1; 21:1; 30:1; 32:1; 34:1, 8; 35:1; 40:1, it is clearly implied from the words that follow. As in these other passages, the more active form has been chosen for the translation to better conform with contemporary English style.

² sn The first three cities, Migdol, Tahpanhes, and Memphis, are located in Northern or Lower Egypt. Memphis (Heb “Noph”) was located south of Heliopolis (which was referred to earlier as “the temple of the sun”) and was about fourteen miles (23 km) south of Cairo. For the identification and location of Tahpanhes see the study note on Jer 43:7. The location of Migdol has been debated but is tentatively identified with a border fortress about twenty-five miles (42 km) east-northeast of Tahpanhes. The “region of southern Egypt” is literally “the land of Pathros,” the long Nile valley extending north and south between Cairo and Aswan (biblical Syene). For further information see the discussion in G. L. Keown, P. J. Scalise, T. G. Smothers, Jeremiah 26-52 (WBC), 262-63. Reference here is to Judean exiles who had fled earlier as well as to those from Mizpah who were led into Egypt by Johanan and the other arrogant men (43:3, 5).

NET Notes: Jer 44:2

¹ tn Heb “Yahweh of armies, the God of Israel.” Compare 7:3 and see the study note on 2:19 for explanation and translation of this title.

² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

³ tn Heb “Behold, they are in ruins this day and there is no one living in them.”

NET Notes: Jer 44:3

¹ tn Heb “they.” The referent must be supplied from the preceding, i.e., Jerusalem and all the towns of Judah. “They” are those who have experienced the disaster and are distinct from those being addressed and their ancestors (44:3b).

² tn Heb “thus making me angry.” However, this is a good place to break the sentence to create a shorter sentence that is more in keeping with contemporary English style.

³ tn Heb “by going to offer sacrifice in serving/worshiping.” The second לְ (lamed) + infinitive is epexegetical of the first (cf. IBHS 608-9 §36.2.3e).

⁴ tn Heb “fathers” (also in vv. 9, 10, 17, 21).

⁵ sn Compare Jer 19:4 for the same thought and see also 7:9.

NET Notes: Jer 44:4

¹ tn See 7:13 for an explanation of this idiom and compare 7:25; 25:4; 26:5; 29:19; 35:15 for similar references to the persistent warnings of the prophets.

² tn Heb “sent…over again, saying, ‘Do not do this terrible thing that I hate.’” The indirect quote has been used to shorten the sentence and eliminate one level of embedded quotes.

sn This refers to the worship of other gods mentioned in the previous verse.

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 in the country of Pathros, saying,

^{( a )} These were all famous and strange cities in Egypt, where the Jews that fled dwelt for their safety but the prophet declares that there is no hold so strong that can preserve them from God's vengeance.

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 )} Read (Jer 7:25, Jer 25:3, Jer 29:19, Jer 32:33).

Commentary -- Verse Range Notes

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 the Jews;

20 for which Jeremiah threatens them;

29 and for a sign prophesies the destruction of Egypt.

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 hate. --Jer. 44:4.

THE long death-agony of the Jewish kingdom has come to an end. The frivolous levity, which fed itself on illusions and would not be sobered by facts, has been finally crushed out Of the wretched people. The dreary succession of incompetent kings--now a puppet set up by Egypt, now another puppet set up by Babylon, has ended with the weak Zedekiah. The throne of David is empty, and the long line of kings, which numbered many a strong, wise, holy man, has dwindled into a couple of captives, one of them blind and both of them paupers on an idolatrous monarch's bounty. The country is desolate, the bulk of the people exiles, and the poor handful, who had been left by the conqueror, flitting like ghosts, or clinging, like domestic animals, to their burnt homes and wasted plains, have been quarrelling and fighting among themselves, murdering the Jewish ruler whom Babylon had left them, and then in abject terror have fled en masse across the border into Egypt, where they are living wretched lives. What a history that people had gone through since they had lived on the same soil before! From Moses to Zedekiah, what a story! From Goshen till now it had been one long tragedy which seems to have at last reached its fifth act. Nine hundred years have passed, and this is the issue of them all!

The circumstances might well stir the heart of the prophet, whose doleful task it had been to foretell the coming of the storm, who had had to strip off Judah's delusions and to proclaim its certain fall, and who in doing so had carried his life in his hand for forty years, and had never met with recognition or belief.

Jeremiah had been carried off by the fugitives to Egypt, and there he made a final effort to win them back to God. He passed before them the outline of the whole history of the nation, treating it as having accomplished one stadium--and what does he find? In all these days since Goshen there has been one monotonous story of vain divine pleadings and human indifference, God beseeching and Israel turning away--and now at last the crash, long foretold, never credited, which had been drawing nearer through all the centuries, has come, and Israel is scattered among the people.

Such are the thoughts and emotions that speak in the exquisitely tender words of our text. It suggests--

I. God's antagonism to sin.

II. The great purpose of all His pleadings.

III. God's tender and unwearied efforts.

IV. The obstinate resistance to His tender pleadings.

I. God's Antagonism To Sin.

It is the one thing in the universe to which He is opposed. Sin is essentially antagonism to God. People shrink from the thought of God's hatred of sin, because of--

An under-estimate of its gravity. Contrast the human views of its enormity, as shown by men's playing with it, calling it by half-jocose names and the like, with God's thought of its heinousness.

A false dread of seeming to attribute human emotions to God. But there is in God what corresponds to our human feelings, something analogous to the attitude of a pure human mind recoiling from evil.

The divine love must necessarily be pure, and the mightier its energy of forth-going, the mightier its energy of recoil. God's hate' is Love inverted and reverted on itself. A divine love which had in it no necessity of hating evil would be profoundly immoral, and would be called devilish more fitly than divine.

II. The Great Purpose Of The Divine Pleadings.

To wean from sin is the main end of prophecy. It is the main end of all revelation. God must chiefly desire to make His creatures like Himself. Sin makes a special revelation necessary. Sin determines the form of it.

III. God's Tender And Unwearied Efforts.

Rising early is a strong metaphor to express persistent effort. The more obstinate is our indifference, the more urgent are His calls. He raises His voice as our deafness grows. Mark, too, the tenderness of the entreaty in this text, Oh, do not this abominable thing that I hate!' His hatred of it is adduced as a reason which should touch any heart that loves Him. He beseeches as if He, too, were saying, Though I might be bold to enjoin thee that which is fitting, yet for love's sake I rather beseech thee.' The manifestation of His disapproval and the appeal to our love by the disclosure of His own are the most powerful, winning and compelling dehortations from sin. Not by brandishing the whip, not by a stern law written on tables of stone, but by unveiling His heart, does God win us from our sins.

IV. The Obstinate Resistance To God's Tender Pleadings.

The tragedy of the nation is summed up in one word, They hearkened not.'

That power of neglecting God's voice and opposing God's will is the mystery of our nature. How strange it is that a human will should be able to lift itself in opposition to the Sovereign Will! But stranger and more mysterious and tragic still is it that we should choose to exercise that power and find pleasure, and fancy that we shall ever find advantage, in refusing to listen to His entreaties and choosing to flout His uttered will.

Such opposition was Israel's ruin. It will be ours if we persist in it. If God spared not the natural branches, neither will He spare thee.'

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 do it! If you love God, do not, for it is provoking to him; if you love your own souls, do not, for it is destructive to them. Let conscience do this for us in the hour of temptation. The Jews whom God sent into the land of the Chaldeans, were there, by the power of God's grace, weaned from idolatry; but those who went by their own perverse will into the land of the Egyptians, were there more attached than ever to their idolatries. When we thrust ourselves without cause or call into places of temptation, it is just with God to leave us to ourselves. If we walk contrary to God, he will walk contrary to us. The most awful miseries to which men are exposed, are occasioned by the neglect of offered salvation.

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 errand from God to them, which he delivered either when he had the most of them together in Pathros (Jer 44:15) or going about from place to place preaching to this purport. He delivered this message in the name of the Lord of hosts, the God of Israel, and in it,

I. God puts them in mind of the desolations of Judah and Jerusalem, which, though the captives by the rivers of Babylon were daily mindful of (Psa 137:1), the fugitives in the cities of Egypt seem to have forgotten and needed to be put in mind of, though, one would have thought, they had not been so long out of sight as to become out of mind (Jer 44:2): You have seen what a deplorable condition Judah and Jerusalem are brought into; now will you consider whence those desolations came? From the wrath of God; it was his fury and his anger that kindled the fire which made Jerusalem and the cities of Judah waste and desolate (Jer 44:6); whoever were the instruments of the destruction, they were but instruments: it was a destruction from the Almighty.

II. He puts them in mind of the sins that brought those desolations upon Judah and Jerusalem. It was for their wickedness. It was this that provoked God to anger, and especially their idolatry, their serving other gods (Jer 44:3) and giving that honour to counterfeit deities, the creatures of their own fancy and the work of their own hands, which should have been given to the true God only. They forsook the God who was known among them, and whose name was great, for gods that they knew not, upstart deities, whose original was obscure and not worth taking notice of: " Neither they nor you, nor your fathers, could give any rational account why the God of Israel was exchanged for such impostors."They knew not that they were gods; nay, they could not but know that they were no gods.

III. He puts them in mind of the frequent and fair warnings he had given them by his word not to serve other gods, the contempt of which warnings was a great aggravation of their idolatry, Jer 44:4. The prophets were sent with a great deal of care to call to them, saying, Oh! do not this abominable thing that I hate. It becomes us to speak of sin with the utmost dread and detestation as an abominable thing; it is certainly so, for it is that which God hates, and we are sure that hid judgment is according to truth. Call it grievous, call it odious, that we may by all means possible put ourselves and others out of love with it. It becomes us to give warning of the danger of sin, and the fatal consequences of it, with all seriousness and earnestness: " Oh! do not do it. If you love God, do not, for it is provoking to him; if you love your own souls do not, for it is destructive to them."Let conscience do this for us in an hour of temptation, when we are ready to yield. O take heed! do not this abominable thing which the Lord hates; for, if God hates it, though shouldst hate it. But did they regard what God said to them? No: " They hearkened not, nor inclined their ear (Jer 44:5); they still persisted in their idolatries; and you see what came of it, therefore God's anger was poured out upon them, as at this day. Now this was intended for warning to you, who have not only heard the judgments of God's mouth, as they did, but have likewise seen the judgments of his hand, by which you should be startled and awakened, for they were inflicted in terrorem , that others might hear and fear and do no more as they did, lest they should fare as they fared."

IV. He reproves them for, and upbraids them with, their continued idolatries, now that they had come into Egypt (Jer 44:8): You burn incense to other gods in the land of Egypt. Therefore God forbade them to go into Egypt, because he knew it would be a snare to them. Those whom God sent into the land of the Chaldeans, though that was an idolatrous country, were there, by the power of God's grace, weaned from idolatry; but those who went against God's mind into the land of the Egyptians were there, by the power of their own corruptions, more wedded than ever to their idolatries; for, when we thrust ourselves without cause or call into places of temptation, it is just with God to leave us to ourselves. In doing this, 1. They did a great deal of injury to themselves and their families: " You commit this great evil against your souls (Jer 44:7), you wrong them, you deceive them with that which is false, you destroy them, for it will be fatal to them."Note, In sinning against God we sin against our own souls. "It is the ready way to cut yourselves off from all comfort and hope (Jer 44:8), to cut off your name and honour; so that you will, both by your sin and by your misery, become a curse and a reproach among all nations. It will become a proverb, As wretched as a Jew. It is the ready way to cut off from you all your relations, all that you shave have joy of and have your families built up in, man and woman, child and suckling, so that Judah shall be a land lost for want of heirs."2. They filled up the measure of the iniquity of their fathers, and, as if that had been too little for them, added to it (Jer 44:9): " Have you forgotten the wickedness of those who are gone before you, that you are not humbled for it as you ought to be, and afraid of the consequences of it?" Have you forgotten the punishments of your fathers? so some read it. "Do you not know how dear their idolatry cost them? And yet dare you continue in that vain conversation received by tradition from you fathers, though you received the curse with it?"He reminds them of the sins and punishments of the kings of Judah, who, great as they were, escaped not the judgments of God for their idolatry; yea, and they should have taken warning by the wickedness of their wives, who had seduced them to idolatry. In the original it is, And of his wives, which, Dr. Lightfoot thinks, tacitly reflects upon Solomon's wives, particularly his Egyptian wives, to whom the idolatry of the kings of Judah owed its original. "Have you forgotten this, and what came of it, that you dare venture upon the same wicked courses?"See Neh 13:18, Neh 13:26. "Nay, to come to your own times, Have you forgotten your own wickedness and the wickedness of your wives, when you lived in prosperity in Jerusalem, and what ruin it brought upon you? But, alas! to what purpose do I speak to them?"(says God to the prophet, Jer 44:10) " they are not humbled unto this day, by all the humbling providences that they have been under. They have not feared, nor walked in my law. "Note, Those that walk not in the law of God do thereby show that they are destitute of the fear of God.

V. He threatens their utter ruin for their persisting in their idolatry now that they were in Egypt. Judgment is given against them, as before (Jer 42:22), that they shall perish in Egypt; the decree has gone forth, and shall not be called back. They set their faces to go into the land of Egypt (Jer 44:12), were resolute in their purpose against God, and now God is resolute in his purpose against them: I will set my face to cut off all Judah, Jer 44:11. Those that think not only to affront, but to confront, God Almighty, will find themselves outfaced; for the face of the Lord is against those that do evil, Psa 34:16. It is here threatened concerning these idolatrous Jews in Egypt, 1. That they shall all be consumed, without exception; no degree nor order among them shall escape: They shall fall, from the least to the greatest (Jer 44:12), high and low, rich and poor. 2. That they shall be consumed by the very same judgments which God made use of for the punishment of Jerusalem, the sword, famine, and pestilence, Jer 44:12, Jer 44:13. They shall not be wasted by natural deaths, as Israel in the wilderness, but by these sore judgments, which, by flying into Egypt, they thought to get out of the reach of. 3. That none (except a very few that will narrowly escape) shall ever return to the land of Judah again, Jer 44:14. They thought, being nearer, that they stood fairer for a return to their own land than those that were carried to Babylon; yet those shall return, and these shall not; for the way in which God has promised us any comfort is much surer than that in which we have projected it for ourselves. Observe, Those that are fretful and discontented will be uneasy and fond of change wherever they are. The Israelites, when they were in the land of Judah, desired to go into Egypt (Jer 42:22), but when they were in Egypt they desired to return to the land of Judah again; they lifted up their soul to it (so it is in the margin), which denotes an earnest desire. But, because they would not dwell there when God commanded it, they shall not dwell they were they desire it. If we walk contrary to God, he will walk contrary to us. How can those expect to be well off who would not know when they were so, though God himself told them?

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 land of Pathros." From this heading we perceive that those who (according to Jer 43:1-13) had gone to Egypt, had settled there in various parts of the country, and that the following denunciations, which at the same time form his last prophecy, were uttered a long time after that which is given in Jer 43:8-13 as having been delivered at Tahpanhes. The date of it cannot, indeed, be determined exactly. From the threatening that King Hophra shall be delivered over to the power of Nebuchadnezzar (Jer 44:24-30), only this much is clear, that Egypt was not yet occupied by the Chaldeans, which, as we have shown above (p. 353), did not take place before the year 572. But it by no means follows from this that Jeremiah did not utter these words of threatening till shortly before this event. He may have done so even five or ten years before, in the period between 585 and 580, as we have already observed on p. 12. The Jews had settled down, not merely in the two northern frontier towns, Migdol (i.e., Magdolo , Μαγδώλος , according to the Itiner. Anton. , twelve Roman miles from Pelusium, Copt. Meschtôl , Egypt. Ma'ktr , the most northerly place in Egypt; see on Eze 29:10) and Tahpanhes (i.e., Daphne , see on Jer 43:7), but also in more inland places, in Noph (i.e., Memphis , see on Jer 2:16) and the land of Pathros (lxx Παθούρης , Egypt. Petorees , i.e., Southland , viz., Upper Egypt, the Thebais of the Greeks and Romans; see on Eze 29:14). The word of the Lord runs as follows: -

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 Jerusalem, and on all the cities of Judah; and, behold, they are a desolation this day, and there is no inhabitant in them; Jer 44:3 . Because of their wickedness which they have done, by provoking me through going to burn incense, (and) to serve other gods whom they knew not, (neither) they (nor) ye, nor your fathers. Jer 44:4 . And I sent unto you all my servants the prophets, rising early and sending (them), to say, Do not this abominable thing which I hate. Jer 44:5 . But they did not hear, nor inclined their ear to turn from their wickedness, by not burning incense to other gods. Jer 44:6 . Therefore my wrath and mine anger poured itself out, and burned up the cities of Judah and the streets of Jerusalem; so that they have become a desolation and a waste, as at this day. Jer 44:7 . Now therefore thus saith Jahveh of hosts, the God of Israel: Why do ye great evil against your souls, by cutting off from yourselves man and women, child and suckling, out of the midst of Judah, so leaving no remnant for yourselves; Jer 44:8 . Through provoking me by the works of your hands, burning incense to other gods in the land of Egypt, whither ye have gone to sojourn, that ye might bring destruction on yourselves, and that ye might become a curse and a reproach among all the nations of the earth? Jer 44:9 . Have ye forgotten the evil deeds of your fathers, and the evil deeds of the kings of Judah, and the evil deeds of their wives, and your own evil deeds, and the evil deeds of your wives, which they committed in the land of Judah and on the streets of Jerusalem? Jer 44:10. They have not been contrite to this day, and are not afraid, nor do they walk in my law, and in my statutes, which I have set before you and before your fathers. Jer 44:11. Therefore thus saith Jahveh of hosts, the God of Israel: Behold, I will set my face against you for evil, and to cut off all Judah. Jer 44:12. And I will take the remnant of Judah, that have set their faces to go to the land of Egypt in order to sojourn there, and they shall all be consumed; in the land of Egypt shall they fall, by sword and famine shall they be consumed; small and great, by sword and famine shall they die, and they shall become an execration and an astonishment, and a curse and a reproach. Jer 44:13. And I will punish those who dwell in the land of Egypt, as I punished Jerusalem, by sword, and famine, and pestilence. Jer 44:14. There shall not be one escaped or left to the remnant of Judah that came to sojourn there in the land of Egypt, so as to return to the land of Judah, whither they long to return and dwell; for they shall not return except as escaped ones."

Jer 44:2-6

In order to make an impression on the people by his warning against idolatry, Jeremiah begins his address with a reference to the great calamity which the fathers have brought on the kingdom of Judah through their continued idolatry (Jer 44:2-6). "Ye have seen all the evil," etc.; all the cities are laid waste and depopulated, because their inhabitants have roused the anger of the Lord, and have not let themselves be dissuaded by the admonitions of the prophets whom God has sent. "This day," i.e., now, at present. On Jer 44:3, cf. Jer 11:17; Jer 19:4; Jer 32:32, etc.; and as to the meaning of קטּר , see on Jer 1:16. In Jer 44:3 the address becomes more direct, through the change into the second person, "ye;" the audience then present only continue these sins of their fathers. On Jer 44:4, cf. Jer 7:25; Jer 25:4, etc. דּבר התּעבה הזּאת , "the thing of this abomination," which is equivalent to "this abominable idolatry." דּבר serves to render the subject more prominent, as in Jdg 19:24. On Jer 44:6, cf. Jer 42:18; Jer 7:20. The wrath of God burned in the cities, for the fire of destruction was a manifestation of the divine wrath. As to כּיום הזּה , see on Jer 11:5.

Jer 44:7-14

In Jer 44:7-10 follows the application of what has been said to those present, who are asked how they come to continue in the old sins, to their own destruction, "doing evil in regard to your souls," i.e., for the injury, destruction of your souls, yourself; cf. Jer 26:19, where על־נ ' stands for אל־נ ' . This is immediately afterwards more exactly specified by ' להכרית וגו , to exterminate the whole of you, without an exception. As to the enumeration "man and woman," etc., cf. 1Sa 15:3; 1Sa 22:19. The infs. להכעיסני and לקטּר are used as gerundives: "inasmuch as (through this that) ye provoke me." For the expression "the works of your hands," see on Jer 1:16. In Jer 44:8, an object must be supplied from Jer 44:7 for the expression למען הכרית לכם ; for, to take לכם (with Hitzig) in a reflexive sense is a very harsh construction. On ' לקללה וגו , cf. Jer 42:18; Jer 26:6. The answer to the question now asked follows in Jer 44:9 and Jer 44:10, in the form of the further question, whether they have forgotten those former sins, and that these sins have been the cause of the evil which has befallen the land. The interrogation expresses the reproach that they have been able to forget both, as is evidenced by their continuance in sin. In Jer 44:9, the expression "the evil deeds of his wives" ( נשׁיו ) is remarkable. Hitzig and Nägelsbach, following Kimchi, refer the suffix to the kings, since there was always but one king at a time. But this is an unnatural explanation; the suffix refers to Judah as a nation, and is used in order to comprehend the wives of the fathers and of the kings together. It is quite arbitrary in Ewald and Graf to change נשׁיו to שׂריו , following the lxx τῶν ἀρχόντων ὑμῶν ; for these translators have mutilated the text by the omission of the following ואת רעתיכם . רעות נשׁיו is not merely conserved, but even required, by ואת רעת נשׁיכם . But the prophet gives special prominence to the evil deeds of the wives, since it was they who were most zealous in worshipping the queen of heaven; cf. Jer 44:15 and Jer 44:19. לא דכּאוּ , "they have not been crushed," viz., by repentance and sorrow for these sins. The transition to the third person is not merely accounted for by the fact that the subject treated of is the sins of the fathers and of the present generation, - for, as is shown by the expression "till this day," the prophet has chiefly his own contemporaries in view; but he speaks of these in the third person, to signify the indignation with which he turns away from men so difficult to reform. On the expression, "they had not walked in my law," cf. Jer 26:4; Jer 9:12. For this the Lord will punish them severely, Jer 44:11-14. All those who have fled to Egypt, with the intention of remaining there, will be quite exterminated. On "Behold, I will set my face," etc., cf. Jer 21:10. "For evil" is more exactly defined by "to cut off all Judah," i.e., those of Judah who are in Egypt, not those who are in Babylon. This limitation of the words "all Judah" is necessarily required by the context, and is plainly expressed in Jer 44:12, where "Judah" is specified as "the remnant of Judah that were determined to go to Egypt." לקחתּי has the meaning of taking away, as in Jer 15:15. ותמּוּ are to be taken by themselves; and בּארץ מצרים , as is shown by the accents, is to be attached to what follows, on which, too, the emphasis is placed; in like manner, ' בּחרב are to be attached to the succeeding verb. The arrangement of the words, like the accumulation of sentences all expressing the same meaning, reveals the spirit of the address in which God vents His wrath. On "they shall become an execration," etc., see Jer 42:18. In Jer 44:13, Jer 44:14, the threatened extermination is further set forth. Those who dwelling Egypt shall be punished with sword, famine, and plague, like Jerusalem. The inhabitants of Egypt generally are meant; and by the judgment which is to fall on that country, the remnant of Judah there shall be so completely destroyed, that none shall escape. The leading member of the sentence is continued by ולשׁוּב , "and that they should return to the land of Judah, after which their soul longs, that they may live there." A reason is further assigned, and with this the address, reduced within becoming limits, concludes: "for there shall return none except ( כּי אם ) fugitives," i.e., except a few individual fugitives who shall come back. This last clause shows that we are not to understand the declaration "none shall escape" in the strictest meaning of the words. Those who escape and return to Judah shall be so few, in comparison with those who shall perish in Egypt, as to be quite inconsiderable. Cf. the like instance of a seeming contradiction in Jer 44:27, Jer 44:28. On נשּׂא את־נפשׁם , cf. Jer 22:27.

Constable: Jer 2:1--45:5

II. Prophecies about Judah chs. 2--45

The first series of prophetic announcements, reflections, and incidents that comprise this part of the book deals with Jeremiah's ministry to his own people.⁶⁴ The second main division of the book contains oracles against foreign nations (chs. 46-51).

Constable: Jer 34:1--45:5

D. Incidents surrounding the fall of Jerusalem chs. 34-45

The Book of Consolation contained messages of future hope for Judah (chs. 30-33). Now Jeremiah returned to document her present judgment. Chapters 34-45 continue the theme of judgment on Judah and Jerusalem from chapters 2-29.

All the events and messages contained in these chapters date near the fall of Jerusalem, which happened in 586 B.C. As mentioned previously, the Book of Jeremiah follows a generally chronological arrangement, but within various sections of the book the material is not always completely chronological. Jeremiah is unique among the prophetical books in that it records the fulfillment of its own prophecies about the fall of Jerusalem and the beginning of the Exile.

Constable: Jer 40:1--45:5

3. Incidents after the fall of Jerusalem chs. 40-45

One of the important theological lessons of this segment of the book, especially chapters 40-44, is that disobedience leads to judgment.

"One would think that the fall of Jerusalem would have taught Judah a lesson she would never forget. However, by recording the events that happened after the fall of the city, Jeremiah demonstrated that the basic character of the people who remained in the land was unchanged. They still refused to trust in God or to submit to Babylon (cf. Ezek. 33:23-29)."⁵⁰³

Constable: Jer 43:8--46:1

Events in Egypt 43:8-45:5

As the remnant moved from Judah to Egypt, so does the narrative.

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. Many commentators suppose it dates from about 580 B.C. because it would have taken some time for the Judean refugees to spread throughout Egypt, as this chapter pictures them. This chapter contains the prophet's last known words.⁵²⁷

Jeremiah announced Yahweh's judgment on the idolatrous Jews in Egypt (vv. 1-14). Israel's future lay with the Jews in exile in Babylon, not with those who had fled to Egypt for safety or with the small remnant left in Canaan.

44:1 The Jewish refugees did not all stay in Tahpanhes. Some of them moved on and took up residence in the Egyptian towns of Midgol (probably about 25 miles east-northeast of Tahpanhes; cf. Exod. 14:2; Num 33:7; Ezek. 29:10; 30:6), Noph (Gr. Memphis, the chief city of lower or northern Egypt, about 13 miles south of Cairo on the western bank of the Nile), and in the territory of Pathros (lit. land of the south, i.e., upper or southern Egypt; cf. 44:15).⁵²⁸ Other Jews had migrated to Egypt earlier to escape the Babylonians. The Lord gave Jeremiah another message for all of them.

44:2-3 Yahweh reminded His chosen people that He had brought calamity on Jerusalem and Judah and that the land lay in ruins. He had done this because of their wicked idolatrous practices.

44:4-6 This destruction had come after the Lord had sent His servants the prophets repeatedly to warn the people that He hated what they were doing. Yet they did not listen and repent; they did not stop sacrificing to pagan gods. Their failure to repent was the cause of the destruction of Judah and Jerusalem.

44:7-8 The Lord asked why, then, His people continued to practice idolatry in Egypt. They were doing there what they had done in Judah that had resulted in Yahweh's judgment of them. If they continued to practice idolatry, the Lord would cut them off completely and would make them an object of ridicule.

44:9-10 He asked if they had forgotten the wickedness of all the people in Judah: their ancestors, the kings and their wives, and themselves and their wives. They had failed to feel contrite or to repent even to the present day.⁵²⁹ They had not feared Yahweh or obeyed His covenant. They were arrogant, stubborn, and hard-hearted.

"It was Hegel, in the introduction to his Philosophy of History (1807), who rightly said: What experience and history teach is this--that people and governments never have learned anything from history, or acted on principles deduced from it.' So with these Jews in Egypt!"⁵³⁰

44:11-12 Yahweh, Israel's God, announced that He would oppose His people with unyielding judgment and cut off the entire Jewish community that had fled to Egypt. All these Jews would die by war or famine and would become illustrations for the other nations of what it means to be cursed. There would be no difference between the fate of the powerful and the poor among those whom God judged.

44:13-14 The Lord would punish His people in Egypt as He had punished them in Judah, with warfare, starvation, and disease. All but a few refugees of the remnant who had fled to Egypt to live there temporarily and then return to Judah would die in Egypt. They would not return to the Promised Land. Thus this judgment had as its focus those who fled to Egypt for temporary asylum, not all the Jews who had moved there earlier and had made it their permanent home.

The Jews then responded to Jeremiah's prophecy (vv. 15-19). We do not know how Jeremiah communicated his message to all the Jews throughout Egypt. He may have done so at a nationwide gathering, or he may have sent his prophecy to their settlements by messengers. Neither do we know the method by which the Jews responded to his message.

44:15-16 The Jews to whom this message came replied that they were not going to listen to Jeremiah. The wives of many of the Jewish men were burning sacrifices to pagan deities with their husbands' knowledge along with other women.

44:17-18 They intended to continue to worship the Queen of Heaven, a Near Eastern fertility goddess, as they had done in Judah (cf. 7:18; 2 Kings 17:16) because then they had plenty of food and life was pleasant for them.⁵³¹ Worship of this deity involved offering cakes made in the shape of the goddess or the moon, or stamped with her image (v. 19; cf. 7:18). Since the Judeans had stopped making burnt offerings and drink offerings to her they had experienced shortages, and many of them had died in war and famine. Their response challenged Yahweh's ultimate sovereignty.

During the long and relatively peaceful reign of evil King Manasseh (697-642 B.C.), pagan cults of many kinds flourished in Judah. When Josiah (640-609 B.C.) assumed the throne after wicked King Amon's brief reign (642-640 B.C.), he began to expel the cults and encourage Yahweh worship. Then a series of bad things began to happen in Judah. Pharaoh Necho killed Josiah, the Egyptians occupied Judah, and the Egyptians carried King Jehoahaz away as a prisoner. Then Nebuchadnezzar invaded Judah several times, deported King Jehoiakim, destroyed Jerusalem, and took many Judeans captive including King Zedekiah. Most recently Ishmael had assassinated the new Judean governor, Gedaliah. It is understandable that so many of the people concluded that returning to Yahweh in Josiah's day had been a step backward for Judah. They failed to see that these calamities were punishments from Yahweh for forsaking Him and concluded that they were punishments from the idols for forsaking them.

"On a more doctrinaire plane, the secularist will blame Christianity, not the lack of it, for many of society's ills, ascribing our frustrations and tensions to the biblical restraints and moral absolutes; seeking freedom, as did Jeremiah's critics, not in God but from God."⁵³²

44:19 The women had carried on these idolatrous worship practices with their husbands' full knowledge and approval (cf. 7:17-19). This was not just a women's sin. The women seem to have meant that since their husbands approved of their actions (cf. Num. 30:7-15), why should Jeremiah object? As in Solomon's household, the women seem to have been very aggressive in pursuing idolatry, and their husbands followed their lead (cf. 1 Kings 11:1-8).

Jeremiah then replied to the people (vv. 20-30).

44:20-23 The prophet reminded the people that Yahweh had devastated their homeland because of their idolatry. What they and their forefathers had done had not escaped His notice. It was a direct result of their accumulated sins. Covenant unfaithfulness had resulted in their present calamity.

44:24-27 Jeremiah proclaimed a further message from Yahweh to them. If they continued to practice idolatry, they would all die. They would not be able to invoke the Lord's name as their highest authority as they had since they became a nation because they would be dead. Again, the focus of this judgment was particularly the remnant who had recently fled from Judah and planned to return as soon as possible (cf. v. 14).

44:28 Only a few of the Judean remnant living in Egypt would survive (cf. v. 14). The Lord's people then would know whose word was true. They had said if they worshipped the Queen of Heaven they would prosper, but He had said they would perish.

Many Jews continued to live in Egypt for hundreds of years after these events.⁵³³ This may indicate that many of the Jews repented at Jeremiah's preaching and that God spared them, but this is unlikely. Probably the Lord slew the Jews who had fled to Egypt with Johanan.

44:29-30 The Lord promised His people a sign that what He had said would happen. Pharaoh Hophra (Gr. Apries, ca. 589-570 B.C.) would experience a fate that would be the same as that of King Zedekiah. This was the Pharaoh who had promised support to Zedekiah but was turned back by Nebuchadnezzar in 588 B.C. when his army advanced into Judah (cf. 37:5). As Zedekiah had fallen to his enemy, so would Hophra. According to the Greek historian Herodotus, Hophra became the target of a coup d'état and Amasis, one of his generals, took his place. Hophra died later when Amasis handed him over to Egyptians who strangled him.⁵³⁴ Josephus, however, wrote that Nebuchadnezzar slew him and reigned in his place.⁵³⁵ Perhaps Nebuchadnezzar was the influential power behind Amasis' revolt and was, therefore, ultimately responsible for Hophra's death.

"In one of the strongest examples of direct defiance against Yahweh by Israel/Judah portrayed in the Hebrew Bible, Jer 44 underscores the inevitable judgment that will fall upon the Judean survivors in Egypt. The concluding passage in Jer 37-44 seals forever the fate of the Judean community that sought safety in Egypt."⁵³⁶

It also serves as a final strong warning against the practice of idolatry, which the preceding chapters of this book emphasized repeatedly.

Scripture gives no information about Jeremiah's personal history after this, his last prophecy. There is ancient tradition that he died in Egypt, but other traditions about the later events in his life are fanciful and make it very dangerous to speculate further.⁵³⁷ Like the Book of Acts, Jeremiah does not record the death of its main character.

". . . though in a sense one's earthly ministry comes to a close, its fruits continue in time and eternity."⁵³⁸

Introduction / 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 book of the law (2Ki 22:8); had he been the same, the designation would have been "the priest", or "the high priest". Besides, his residence at Anathoth shows that he belonged to the line of Abiathar, who was deposed from the high priesthood by Solomon (1Ki 2:26-35), after which the office remained in Zadok's line. Mention occurs of Jeremiah in 2Ch 35:25; 2Ch 36:12, 2Ch 36:21. In 629 B.C. the thirteenth year of King Josiah, while still very young (Jer 1:5), he received his prophetical call in Anathoth (Jer 1:2); and along with Hilkiah the high priest, the prophetess Huldah, and the prophet Zephaniah, he helped forward Josiah's reformation of religion (2Ki. 23:1-25). Among the first charges to him was one that he should go and proclaim God's message in Jerusalem (Jer 2:2). He also took an official tour to announce to the cities of Judah the contents of the book of the law, found in the temple (Jer 11:6) five years after his call to prophesy. On his return to Anathoth, his countrymen, offended at his reproofs, conspired against his life. To escape their persecutions (Jer 11:21), as well as those of his own family (Jer 12:6), he left Anathoth and resided at Jerusalem. During the eighteen years of his ministry in Josiah's reign he was unmolested; also during the three months of Jehoahaz or Shallum's reign (Jer 22:10-12). On Jehoiakim's accession it became evident that Josiah's reformation effected nothing more than a forcible repression of idolatry and the establishment of the worship of God outwardly. The priests, prophets, and people then brought Jeremiah before the authorities, urging that he should be put to death for his denunciations of evil against the city (Jer 26:8-11). The princes, however, especially Ahikam, interposed in his behalf (Jer 26:16, Jer 26:24), but he was put under restraint, or at least deemed it prudent not to appear in public. In the fourth year of Jehoiakim (606 B.C.), he was commanded to write the predictions given orally through him, and to read them to the people. Being "shut up", he could not himself go into the house of the Lord (Jer 36:5); he therefore deputed Baruch, his amanuensis, to read them in public on the fast day. The princes thereupon advised Baruch and Jeremiah to hide themselves from the king's displeasure. Meanwhile they read the roll to the king, who was so enraged that he cut it with a knife and threw it into the fire; at the same time giving orders for the apprehension of the prophet and Baruch. They escaped Jehoiakim's violence, which had already killed the prophet Urijah (Jer 26:20-23). Baruch rewrote the words, with additional prophecies, on another roll (Jer 36:27-32). In the three months' reign of Jehoiachin or Jeconiah, he prophesied the carrying away of the king and the queen mother (Jer 13:18; Jer 22:24-30; compare 2Ki 24:12). In this reign he was imprisoned for a short time by Pashur (Jer. 20:1-18), the chief governor of the Lord's house; but at Zedekiah's accession he was free (Jer 37:4), for the king sent to him to "inquire of the Lord" when Nebuchadnezzar came up against Jerusalem (Jer 21:1-3, &c.; Jer 37:3). The Chaldeans drew off on hearing of the approach of Pharaoh's army (Jer 37:5); but Jeremiah warned the king that the Egyptians would forsake him, and the Chaldeans return and burn up the city (Jer 37:7-8). The princes, irritated at this, made the departure of Jeremiah from the city during the respite a pretext for imprisoning him, on the allegation of his deserting to the Chaldeans (Jer 38:1-5). He would have been left to perish in the dungeon of Malchiah, but for the intercession of Ebed-melech, the Ethiopian (Jer 38:6-13). Zedekiah, though he consulted Jeremiah in secret yet was induced by his princes to leave Jeremiah in prison (Jer 38:14-28) until Jerusalem was taken. Nebuchadnezzar directed his captain, Nebuzar-adan, to give him his freedom, so that he might either go to Babylon or stay with the remnant of his people as he chose. As a true patriot, notwithstanding the forty and a half years during which his country had repaid his services with neglect and persecution, he stayed with Gedaliah, the ruler appointed by Nebuchadnezzar over Judea (Jer 40:6). After the murder of Gedaliah by Ishmael, Johanan, the recognized ruler of the people, in fear of the Chaldeans avenging the murder of Gedaliah, fled with the people to Egypt, and forced Jeremiah and Baruch to accompany him, in spite of the prophet's warning that the people should perish if they went to Egypt, but be preserved by remaining in their land (Jer. 41:1-43:13). At Tahpanhes, a boundary city on the Tanitic or Pelustan branch of the Nile, he prophesied the overthrow of Egypt (Jer 43:8-13). Tradition says he died in Egypt. According to the PSEUDO-EPIPHANIUS, he was stoned at Taphnæ or Tahpanhes. The Jews so venerated him that they believed he would rise from the dead and be the forerunner of Messiah (Mat 16:14).

HAVERNICK observes that the combination of features in Jeremiah's character proves his divine mission; mild, timid, and susceptible of melancholy, yet intrepid in the discharge of his prophetic functions, not sparing the prince any more than the meanest of his subjects--the Spirit of prophecy controlling his natural temper and qualifying him for his hazardous undertaking, without doing violence to his individuality. Zephaniah, Habakkuk, Daniel, and Ezekiel were his contemporaries. The last forms a good contrast to Jeremiah, the Spirit in his case acting on a temperament as strongly marked by firmness as Jeremiah's was by shrinking and delicate sensitiveness. Ezekiel views the nation's sins as opposed to righteousness--Jeremiah, as productive of misery; the former takes the objective, the latter the subjective, view of the evils of the times. Jeremiah's style corresponds to his character: he is peculiarly marked by pathos, and sympathy with the wretched; his Lamentations illustrate this; the whole series of elegies has but one object--to express sorrow for his fallen country; yet the lights and images in which he presents this are so many, that the reader, so far from feeling it monotonous, is charmed with the variety of the plaintive strains throughout. The language is marked by Aramæisms, which probably was the ground of JEROME'S charge that the style is "rustic". LOWTH denies the charge and considers him in portions not inferior to Isaiah. His heaping of phrase on phrase, the repetition of stereotyped forms--and these often three times--are due to his affected feelings and to his desire to intensify the expression of them; he is at times more concise, energetic, and sublime, especially against foreign nations, and in the rhythmical parts.

The principle of the arrangement of his prophecies is hard to ascertain. The order of kings was--Josiah (under whom he prophesied eighteen years), Jehoahaz (three months), Jehoiakim (eleven years), Jeconiah (three months), Zedekiah (eleven years). But his prophecies under Josiah (the first through twentieth chapters) are immediately followed by a portion under Zedekiah (the twenty-first chapter). Again, Jer 24:8-10, as to Zedekiah, comes in the midst of the section as to Jehoahaz, Jehoiakim, and Jeconiah (the twenty-second, twenty-third, twenty-fifth chapters, &c.) So the thirty-fifth and thirty-sixth chapters as to Jehoiakim, follow the twenty-seventh, twenty-eighth, twenty-ninth, thirty-third, thirty-fourth chapters, as to Zedekiah; and the forty-fifth chapter, dated the fourth year of Jehoiakim, comes after predictions as to the Jews who fled to Egypt after the overthrow of Jerusalem. EWALD thinks the present arrangement substantially Jeremiah's own; the various portions are prefaced by the same formula, "The word which came to Jeremiah from the Lord" (Jer 7:1; Jer 11:1; Jer 18:1; Jer 21:1; Jer 25:1; Jer 30:1; Jer 32:1; Jer 34:1, Jer 34:8; Jer 35:1; Jer 40:1; Jer 44:1; compare Jer 14:1; Jer 46:1; Jer 47:1; Jer 49:34). Notes of time mark other divisions more or less historical (Jer 26:1; Jer 27:1; Jer 36:1; Jer 37:1). Two other portions are distinct of themselves (Jer 29:1; Jer 45:1). The second chapter has the shorter introduction which marks the beginning of a strophe; the third chapter seems imperfect, having as the introduction merely "saying" (Jer 3:1, Hebrew). Thus in the poetical parts, there are twenty-three sections divided into strophes of from seven to nine verses, marked some way thus, "The Lord said also unto me". They form five books: I. The Introduction, first chapter II. Reproofs of the Jews, the second through twenty-fourth chapters, made up of seven sections: (1) the second chapter (2) the third through sixth chapters; (3) the seventh through tenth chapters; (4) the eleventh through thirteenth chapters; (5) the fourteenth through seventeenth chapters; (6) the seventeenth through nineteenth and twentieth chapters; (7) the twenty-first through twenty-fourth chapters. III. Review of all nations in two sections: the twenty-fifth and twenty-sixth through forty-ninth chapters, with a historical appendix of three sections, (1) the twenty-sixth chapter; (2) the twenty-seventh chapter; (3) the twenty-eighth and twenty-ninth chapters. IV. Two sections picturing the hopes of brighter times, (1) the thirtieth and thirty-first chapters; (2) the thirty-second and thirty-third chapters; and an historical appendix in three sections: (1) Jer 34:1-7; (2) Jer 34:8-22; (3) Jer. 35:1-19. V. The conclusion, in two sections: (1) Jer 36:2; (2) Jer 45:1-5. Subsequently, in Egypt, he added Jer 46:13-26 to the previous prophecy as to Egypt; also the three sections, the thirty-seventh through thirty-ninth chapters; fortieth through forty-third chapters; and forty-fourth chapter. The fifty-second chapter was probably (see Jer 51:64) an appendix from a later hand, taken from 2Ki 24:18, &c.; 2Ki 25:30. The prophecies against the several foreign nations stand in a different order in the Hebrew from that of the Septuagint; also the prophecies against them in the Hebrew (the forty-sixth through fifty-first chapters) are in the Septuagint placed after Jer 25:14, forming the twenty-sixth and thirty-first chapters; the remainder of the twenty-fifth chapter of the Hebrew is the thirty-second chapter of the Septuagint. Some passages in the Hebrew (Jer 27:19-22; Jer 33:14-26; Jer 39:4-14 Jer 48:45-47) are not found in the Septuagint; the Greek translators must have had a different recension before them; probably an earlier one. The Hebrew is probably the latest and fullest edition from Jeremiah's own hand. See on Jer 25:13. The canonicity of his prophecies is established by quotations of them in the New Testament (see Mat 2:17; Mat 16:14; Heb 8:8-12; on Mat 27:9, see on Introduction to Zechariah); also by the testimony of Ecclesiasticus 49:7, which quotes Jer 1:10; of PHILO, who quotes his word as an "oracle"; and of the list of canonical books in MELITO, ORIGEN, JEROME, and the Talmud.

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 THEIR IDOLATRY. (Jer. 2:1-37)
• GOD'S MERCY NOTWITHSTANDING JUDAH'S VILENESS. (Jer. 3:1-25)
• CONTINUATION OF ADDRESS TO THE TEN TRIBES OF ISRAEL. (Jer 4:1-2). THE PROPHET TURNS AGAIN TO JUDAH, TO WHOM HE HAD ORIGINALLY BEEN SENT (Jer. 4:3-31). (Jer. 4:1-31)
• THE CAUSE OF THE JUDGMENTS TO BE INFLICTED IS THE UNIVERSAL CORRUPTION OF THE PEOPLE. (Jer. 5:1-31)
• ZION'S FOES PREPARE WAR AGAINST HER: HER SINS ARE THE CAUSE. (Jer. 6:1-30)
• THE SEVENTH THROUGH NINTH CHAPTERS. DELIVERED IN THE BEGINNING OF JEHOIAKIM'S REIGN, ON THE OCCASION OF SOME PUBLIC FESTIVAL. (Jer. 7:1-34)
• THE JEW'S COMING PUNISHMENT; THEIR UNIVERSAL AND INCURABLE IMPENITENCE. (Jer. 8:1-22) The victorious Babylonians were about to violate the sanctuaries of the dead in search of plunder; for ornaments, treasures, and insignia of royalty were usually buried with kings. Or rather, their purpose was to do the greatest dishonor to the dead (Isa 14:19).
• JEREMIAH'S LAMENTATION FOR THE JEWS' SINS AND CONSEQUENT PUNISHMENT. (Jer. 9:1-26) This verse is more fitly joined to the last chapter, as Jer 9:23 in the Hebrew (compare Isa 22:4; Lam 2:11; Lam 3:48).
• CONTRAST BETWEEN THE IDOLS AND JEHOVAH. THE PROPHET'S LAMENTATION AND PRAYER. (Jer. 10:1-25)
• EPITOME OF THE COVENANT FOUND IN THE TEMPLE IN JOSIAH'S REIGN. JUDAH'S REVOLT FROM IT, AND GOD'S CONSEQUENT WRATH. (Jer. 11:1-23)
• CONTINUATION OF THE SUBJECT AT THE CLOSE OF THE ELEVENTH CHAPTER. (Jer. 12:1-17) (Psa 51:4).
• SYMBOLICAL PROPHECY. (Jer 13:1-7). (Jer. 13:1-27)
• PROPHECIES ON THE OCCASION OF A DROUGHT SENT IN JUDGMENT ON JUDEA. (Jer. 14:1-22) Literally, "That which was the word of Jehovah to Jeremiah concerning the dearth"
• GOD'S REPLY TO JEREMIAH'S INTERCESSORY PRAYER. (Jer. 15:1-21)
• CONTINUATION OF THE PREVIOUS PROPHECY. (Jer. 16:1-21)
• THE JEWS' INVETERATE LOVE OF IDOLATRY. (Jer. 17:1-27) The first of the four clauses relates to the third, the second to the fourth, by alternate parallelism. The sense is: They are as keen after idols as if their propensity was "graven with an iron pen (Job 19:24) on their hearts," or as if it were sanctioned by a law "inscribed with a diamond point" on their altars. The names of their gods used to be written on "the horns of the altars" (Act 17:23). As the clause "on their hearts" refers to their inward propensity, so "on . . . altars," the outward exhibition of it. Others refer "on the horns of . . . altars" to their staining them with the blood of victims, in imitation of the Levitical precept (Exo 29:12; Lev 4:7, Lev 4:18), but "written . . . graven," would thus be inappropriate.
• GOD, AS THE SOLE SOVEREIGN, HAS AN ABSOLUTE RIGHT TO DEAL WITH NATIONS ACCORDING TO THEIR CONDUCT TOWARDS HIM; ILLUSTRATED IN A TANGIBLE FORM BY THE POTTER'S MOULDING OF VESSELS FROM CLAY. (Jer. 18:1-23)
• THE DESOLATION OF THE JEWS FOR THEIR SINS FORETOLD IN THE VALLEY OF HINNOM; THE SYMBOL OF BREAKING A BOTTLE. (Jer 19:1-15)
• JEREMIAH'S INCARCERATION BY PASHUR, THE PRINCIPAL OFFICER OF THE TEMPLE, FOR PROPHESYING WITHIN ITS PRECINCTS; HIS RENEWED PREDICTIONS AGAINST THE CITY, &c., ON HIS LIBERATION. (Jer. 20:1-18)
• ZEDEKIAH CONSULTS JEREMIAH WHAT IS TO BE THE EVENT OF THE WAR: GOD'S ANSWER. (Jer 21:1-14)
• EXHORTATION TO REPENTANCE; JUDGMENT ON SHALLUM, JEHOIAKIM, AND CONIAH. (Jer. 22:1-30)
• THE WICKED RULERS TO BE SUPERSEDED BY THE KING, WHO SHOULD REIGN OVER THE AGAIN UNITED PEOPLES, ISRAEL AND JUDAH. (Jer. 23:1-40)
• THE RESTORATION OF THE CAPTIVES IN BABYLON AND THE DESTRUCTION OF THE REFRACTORY PARTY IN JUDEA AND IN EGYPT, REPRESENTED UNDER THE TYPE OF A BASKET OF GOOD, AND ONE OF BAD, FIGS. (Jer 24:1-10)
• PROPHECY OF THE SEVENTY YEARS CAPTIVITY; AND AFTER THAT THE DESTRUCTION OF BABYLON, AND OF ALL THE NATIONS THAT OPPRESSED THE JEWS. (Jer. 25:1-38)
• JEREMIAH DECLARED WORTHY OF DEATH, BUT BY THE INTERPOSITION OF AHIKAM SAVED; THE SIMILAR CASES OF MICAH AND URIJAH BEING ADDUCED IN THE PROPHET'S FAVOR. (Jer. 26:1-24)
• THE FUTILITY OF RESISTING NEBUCHADNEZZAR ILLUSTRATED TO THE AMBASSADORS OF THE KING, DESIRING TO HAVE THE KING OF JUDAH CONFEDERATE WITH THEM, UNDER THE TYPE OF YOKES. JEREMIAH EXHORTS THEM AND ZEDEKIAH TO YIELD. (Jer. 27:1-22)
• PROPHECIES IMMEDIATELY FOLLOWING THOSE IN THE TWENTY-SEVENTH CHAPTER. HANANIAH BREAKS THE YOKES TO SIGNIFY THAT NEBUCHADNEZZAR'S YOKE SHALL BE BROKEN. JEREMIAH FORETELLS THAT YOKES OF IRON ARE TO SUCCEED THOSE OF WOOD, AND THAT HANANIAH SHALL DIE. (Jer. 28:1-17)
• LETTER OF JEREMIAH TO THE CAPTIVES IN BABYLON, TO COUNTERACT THE ASSURANCES GIVEN BY THE FALSE PROPHETS OF A SPEEDY RESTORATION. (Jer. 29:1-32)
• RESTORATION OF THE JEWS FROM BABYLON AFTER ITS CAPTURE, AND RAISING UP OF MESSIAH. (Jer. 30:1-24)
• CONTINUATION OF THE PROPHECY IN THE THIRTIETH CHAPTER. (Jer. 31:1-40)
• JEREMIAH, IMPRISONED FOR HIS PROPHECY AGAINST JERUSALEM, BUYS A PATRIMONIAL PROPERTY (HIS RELATIVE HANAMEEL'S), IN ORDER TO CERTIFY TO THE JEWS THEIR FUTURE RETURN FROM BABYLON. (Jer 32:1-14)
• PROPHECY OF THE RESTORATION FROM BABYLON, AND OF MESSIAH AS KING AND PRIEST. (Jer. 33:1-26)
• CAPTIVITY OF ZEDEKIAH AND THE PEOPLE FORETOLD FOR THEIR DISOBEDIENCE AND PERFIDY. (Jer. 34:1-22)
• PROPHECY IN THE REIGN OF JEHOIAKIM, WHEN THE CHALDEANS, IN CONJUNCTION WITH THE SYRIANS AND MOABITES, INVADED JUDEA. (Jer. 35:1-19)
• BARUCH WRITES, AND READS PUBLICLY JEREMIAH'S PROPHECIES COLLECTED IN A VOLUME. THE ROLL IS BURNT BY JEHOIAKIM, AND WRITTEN AGAIN BY BARUCH AT JEREMIAH'S DICTATION. (Jer. 36:1-32)
• HISTORICAL SECTIONS, THIRTY-SEVENTH THROUGH FORTY-FOURTH CHAPTERS. THE CHALDEANS RAISE THE SIEGE TO GO AND MEET PHARAOH-HOPHRA. ZEDEKIAH SENDS TO JEREMIAH TO PRAY TO GOD IN BEHALF OF THE JEWS: IN VAIN, JEREMIAH TRIES TO ESCAPE TO HIS NATIVE PLACE, BUT IS ARRESTED. ZEDEKIAH ABATES THE RIGOR OF HIS IMPRISONMENT. (Jer. 37:1-21)
• JEREMIAH PREDICTS THE CAPTURE OF JERUSALEM, FOR WHICH HE IS CAST INTO A DUNGEON, BUT IS TRANSFERRED TO THE PRISON COURT ON THE INTERCESSION OF EBED-MELECH, AND HAS A SECRET INTERVIEW WITH ZEDEKIAH. (Jer. 38:1-28)
• JERUSALEM TAKEN. ZEDEKIAH'S FATE. JEREMIAH CARED FOR. EBED-MELECH ASSURED. (Jer. 39:1-18)
• JEREMIAH IS SET FREE AT RAMAH, AND GOES TO GEDALIAH, TO WHOM THE REMNANT OF JEWS REPAIR. JOHANAN WARNS GEDALIAH OF ISHMAEL'S CONSPIRACY IN VAIN. (Jer. 40:1-16)
• ISHMAEL MURDERS GEDALIAH AND OTHERS, THEN FLEES TO THE AMMONITES. JOHANAN PURSUES HIM, RECOVERS THE CAPTIVES, AND PURPOSES TO FLEE TO EGYPT FOR FEAR OF THE CHALDEANS. (Jer. 41:1-18)
• THE JEWS AND JOHANAN INQUIRE OF GOD, THROUGH JEREMIAH, AS TO GOING TO EGYPT, PROMISING OBEDIENCE TO HIS WILL. THEIR SAFETY ON CONDITION OF STAYING IN JUDEA, AND THEIR DESTRUCTION IN THE EVENT OF GOING TO EGYPT, ARE FORETOLD. THEM HYPOCRISY IN ASKING FOR COUNSEL WHICH THEY MEANT NOT TO FOLLOW, IF CONTRARY TO THEIR OWN DETERMINATION, IS REPROVED. (Jer. 42:1-22)
• THE JEWS CARRY JEREMIAH AND BARUCH INTO EGYPT. JEREMIAH FORETELLS BY A TYPE THE CONQUEST OF EGYPT BY NEBUCHADNEZZAR, AND THE FATE OF THE FUGITIVES. (Jer 43:1-13)
• JEREMIAH REPROVES THE JEWS FOR THEIR IDOLATRY IN EGYPT, AND DENOUNCES GOD'S JUDGMENTS ON THEM AND EGYPT ALIKE. (Jer. 44:1-30)
• JEREMIAH COMFORTS BARUCH. (Jer 45:1-5)
• THE PROPHECIES, FORTY-SIXTH THROUGH FIFTY-SECOND CHAPTERS, REFER TO FOREIGN PEOPLES. (Jer. 46:1-28) General heading of the next six chapters of prophecies concerning the Gentiles; the prophecies are arranged according to nations, not by the dates.
• PROPHECY AGAINST THE PHILISTINES. (Jer 47:1-7) Pharaoh-necho probably smote Gaza on his return after defeating Josiah at Megiddo (2Ch 35:20) [GROTIUS]. Or, Pharaoh-hophra (Jer 37:5, Jer 37:7) is intended: probably on his return from his fruitless attempt to save Jerusalem from the Chaldeans, he smote Gaza in order that his expedition might not be thought altogether in vain [CALVIN] (Amo 1:6-7).
• PROPHECY AGAINST MOAB. (Jer. 48:1-47)
• PREDICTIONS AS TO AMMON, IDUMEA, DAMASCUS, KEDAR, HAZOR, AND ELAM. (Jer. 49:1-39)
• BABYLON'S COMING DOWNFALL; ISRAEL'S REDEMPTION. (Jer. 50:1-46) Compare Isa. 45:1-47:15. But as the time of fulfilment drew nearer, the prophecies are now proportionally more distinct than then.
• CONTINUATION OF THE PROPHECY AGAINST BABYLON BEGUN IN THE FIFTIETH CHAPTER. (Jer. 51:1-64)
• WRITTEN BY SOME OTHER THAN JEREMIAH (PROBABLY EZRA) AS AN HISTORICAL SUPPLEMENT TO THE PREVIOUS PROPHECIES. (Jer. 52:1-34)

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 in Egypt; Jer 44:15, The obstinacy of the Jews; Jer 44:20, for which Jeremiah threatens them; Jer 44:29, and for a sign prophesies the destruction of Egypt.

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 state, their disease still prevailing against the remedy; and indeed no wonder that all things were so much out of order, when the book of the law had been wanting above sixty years. He was called to be a teacher in his youth, in the days of good Josiah, being sanctified and ordained by God to his prophetical office from his mother’ s womb, Jer 1:5 in a very evil time, though the people afterward proved much worse upon the death of that good king. He setting himself against the torrent of the corruptions of the times, was always opposed and unkindly treated by his ungrateful countrymen, as also by false prophets, and the priests, princes, and people, who encouraged all their impieties and unrighteousness. At length he threatened their destruction and captivity by the Chaldeans, which he lived to see, but foretells their return after seventy years; all which accordingly came to pass. He doth also, notwithstanding his dreadful threatenings, intermix divers comfortable promises of the Messiah, and the days of the gospel; he denounceth also heavy judgments against the heathens nations that had afflicted God’ s people, both such as were near, and also more remote, as Egypt, the Philistines, Moab, Edomites, Ammonites, Damascus, Kedar, Hazor, Elam, but especially Babylon herself, that is made so great a type of the antichristian Babylon in the New Testament. Upon the murder of Gedaliah, whom the Chaldeans had made governor of Judea, he was forcibly against his will carried into Egypt, where (after he had prophesied from first to last between forty and fifty years) probably he died; some say he was stoned.

Whatever else we hear mentioned of his writings, they are either counterfeit, as the Prophecies of Baruch, &c., or it is likely we have the sum of them in this book, though possibly some of his sermons might have had some enlargements in that roll which, by his appointment, was written by Baruch, Jer 36:2 , &c.

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 Egypt, Jer 44:11-14 . Their obstinacy, Jer 44:15-19 ; threatened, Jer 44:20-28 . For a sign, the destruction of Egypt is foretold Jer 44:29,30 .

The patience and goodness of God to this remnant of his ancient people is very remarkable; he leaveth them not even in their rebellion, but sendeth Jeremiah, whom he had before sent to prevent their going into this idolatrous country, to try if in Egypt they would be brought to a better mind. It should seem that the generality of the Jews that went into Egypt had planted themselves at these four places. Of Migdol we read Exo 14:2 Num 33:7 ; from which places we may learn it was a city or town upon the borders of the Red Sea. We shall read of it again Jer 46:14 . It was a place which might have minded them better of their obligations and duty to God, for upon their removal from thence God divided the Red Sea for their forefathers. Noph was another city in Egypt, of which we read Isa 19:13 Jer 2:16 46:14 Eze 30:13,16 . The Greeks and Latins call it Memphis; it is thought to be that city which is now called Cairo.

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 after the death of Isaiah, and exercised it for about forty years with great faithfulness, till the sins of the Jewish nation came to their full measure and destruction followed. The prophecies of Jeremiah do not stand as they were delivered. Blayney has endeavoured to arrange them in more regular order, namely, ch. 1-20; 22; 23; 25; 26; 35; 36; Jer 45:1-5; Jer 24:1-10; 29; 30; 31; 27; 28; Jer 21:1-14; 34; 37; 32; 33; 38; 39; (Jer 39:15-18, Jer 39:1-14.) 40-44; 46-52. The general subject of his prophecies is the idolatry and other sins of the Jews; the judgments by which they were threatened, with references to their future restoration and deliverance, and promises of the Messiah. They are remarkable for plain and faithful reproofs, affectionate expostulations, and awful warnings.

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 them.

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 placed rather according to their bulk than their seniority - the longest first, not the oldest. There were several prophets, and writing ones, that were contemporaries with Isaiah, as Micah, or a little before him, as Hosea, and Joel, and Amos, or soon after him, as Habakkuk and Nahum are supposed to have been; and yet the prophecy of Jeremiah, who began many years after Isaiah finished, is placed next to his, because there is so much in it. Where we meet with most of God's word, there let the preference be given; and yet those of less gifts are not to be despised nor excluded. Nothing now occurs to be observed further concerning prophecy in general; but concerning this prophet Jeremiah we may observe, I. That he was betimes a prophet; he began young, and therefore could say, from his own experience, that it is good for a man to bear the yoke in his youth, the yoke both of service and of affliction, Lam 3:27. Jerome observes that Isaiah, who had more years over his head, had his tongue touched with a coal of fire, to purge away his iniquity (Isa 6:7), but that when God touched Jeremiah's mouth, who was yet but young, nothing was said of the purging of his iniquity (Jer 1:9), because, by reason of his tender years, he had not so much sin to answer for. II. That he continued long a prophet, some reckon fifty years, others above forty. He began in the thirteenth year of Josiah, when things went well under that good king, but he continued through all the wicked reigns that followed; for when we set out for the service of God, though the wind may then be fair and favourable, we know not how soon it may turn and be tempestuous. III. That he was a reproving prophet, was sent in God's name to tell Jacob of their sins and to warn them of the judgments of God that were coming upon them; and the critics observe that therefore his style or manner of speaking is more plain and rough, and less polite, than that of Isaiah and some others of the prophets. Those that are sent to discover sin ought to lay aside the enticing words of man's wisdom. Plain-dealing is best when we are dealing with sinners to bring them to repentance. IV. That he was a weeping prophet; so he is commonly called, not only because he penned the Lamentations, but because he was all along a mournful spectator of the sins of his people and of the desolating judgments that were coming upon them. And for this reason, perhaps, those who imagined our Saviour to be one of the prophets thought him of any of them to be most like to Jeremiah (Mat 16:14), because he was a man of sorrows and acquainted with grief. V. That he was a suffering prophet. He was persecuted by his own people more than any of them, as we shall find in the story of this book; for he lived and preached just before the Jews' destruction by the Chaldeans, when their character seems to have been the same as it was just before their destruction by the Romans, when they killed the Lord Jesus, and persecuted his disciples, pleased not God, and were contrary to all men, for wrath had come upon them to the uttermost, 1Th 2:15, 1Th 2:16. The last account we have of him in his history is that the remaining Jews forced him to go down with them into Egypt; whereas the current tradition is, among Jews and Christians, that he suffered martyrdom. Hottinger, out of Elmakin, an Arabic historian, relates that, continuing to prophesy in Egypt against the Egyptians and other nations, he was stoned to death; and that long after, when Alexander entered Egypt, he took up the bones of Jeremiah where they were buried in obscurity, and carried them to Alexandria, and buried them there. The prophecies of this book which we have in the first nineteen chapters seem to be the heads of the sermons he preached in a way of general reproof for sin and denunciation of judgment; afterwards they are more particular and occasional, and mixed with the history of his day, but not placed in due order of time. With the threatenings are intermixed many gracious promises of mercy to the penitent, of the deliverance of the Jews out of their captivity, and some that have a plain reference to the kingdom of the Messiah. Among the Apocryphal writings an epistle is extant said to be written by Jeremiah to the captives in Babylon, warning them against the worship of idols, by exposing the vanity of idols and the folly of idolaters. It is in Baruch, ch. 6. But it is supposed not to be authentic; nor has it, I think, any thing like the life and spirit of Jeremiah's writings. It is also related concerning Jeremiah (2 Macc. 2:4) that, when Jerusalem was destroyed by the Chaldeans, he, by direction from God, took the ark and the altar of incense, and, carrying them to Mount Nebo lodged them in a hollow cave there and stopped the door; but some that followed him, and thought that they had marked the place, could not find it. He blamed them for seeking it, telling them that the place should be unknown till the time that God should gather his people together again. But I know not what credit is to be given to that story, though it is there said to be found in the records. We cannot but be concerned, in the reading of Jeremiah's prophecies, to find that they were so little regarded by the men of that generation; but let us make use of that as a reason why we should regard them the more; for they are written for our learning too, and for warning to us and to our land.

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 the warnings given them both by the word and the rod of God and to threaten the judgments of God against them for it (Jer 44:1-14). II. The impudent and impious contempt which the people put upon this admonition, and their declared resolution to persist in their idolatries notwithstanding, in despite of God and Jeremiah (Jer 44:15-19). III. The sentence passed upon them for their obstinacy, that they should all be cut off and perish in Egypt except a very small number; and, as a sign or earnest of it, the king of Egypt should shortly fall into the hands of the king of Babylon and be unable any longer to protect them (Jer 44:20-30).

Constable: Jeremiah (Book Introduction)

Introduction

Title

The title of this book derives from its writer, the late seventh and early sixth-century Judean prophet Jeremiah. The book occupies the second position in the Latter Prophets section of the Hebrew Bible after Isaiah and before Ezekiel, which accounts for its position in the Septuagint and most modern translations.

The meaning of "Jeremiah" is not clear. It could mean "Yahweh founds or establishes," "Yahweh exalts," "Yahweh throws down," "Yahweh hurls," or "Yahweh loosens (the womb)."

Writer

The composition and structure of Jeremiah, discussed below, have led many scholars to conclude that an editor or editors (redactors) probably put the book in its final form. Many conservatives, however, believe that Jeremiah himself was responsible for the final form, though it is clear that the book went through several revisions before it reached its final canonical form. Jeremiah could even have written the last chapter, which describes events that took place about 25 years after the next latest events, since he would have been approximately 83 years old, assuming he was still alive. Clearly Jeremiah's secretary, Baruch, provided the prophet with much assistance in writing the material and possibly arranging it in its final form (36:17-18; 45:1). Baruch was to Jeremiah what Luke was to Paul: his companion, amanuensis, and biographer. The book bears marks of having been assembled by one person at one time.

"There is no satisfactory reason for doubting that Jeremiah himself was the author of the entire book."¹

The Book of Jeremiah tells us more about the prophet Jeremiah than any other prophetic book reveals about its writer. It is highly biographical and autobiographical.² We know more about his personality than that of any other prophet.

Jeremiah's hometown was Anathoth, a Levitical town in the territory of Benjamin three miles northeast of Jerusalem.³ Jeremiah's father, Hilkiah, was evidently a descendant of Abiathar, a descendant of Eli (1 Sam. 14:3). Thus Jeremiah had ancestral connections to Shiloh, where the tabernacle stood during the judges period of Israel's history (the amphictyony). Jeremiah referred to Shiloh in his Temple Sermon (7:12, 14; 26:6). Abiathar was the sole survivor of King Saul's massacre of the priests at Nob, also only a few miles northeast of Jerusalem (1 Sam. 22:20). Later Solomon exiled Abiathar to Anathoth, where Abiathar had property, because Abiathar had proved unfaithful to David (1 Kings 2:26). Jeremiah's father Hilkiah may have been the high priest who found the book of the Law in the temple during Josiah's reforms (1 Kings 2:26).⁴ Even though Jeremiah came from a priestly family (like Ezekiel and Zechariah), there is no indication that he ever underwent training for the priesthood or functioned as a priest.

Jeremiah's date of birth is a matter of dispute. Most scholars believe he was born about 643 B.C., one year before the end of King Manasseh's reign.⁵ He probably died in Egypt.

"A late, unattested tradition, mentioned by Tertullian, Jerome, and others, claims that the people of Tahpanhes [in Egypt] stoned Jeremiah to death."⁶

His call to the prophetic office came in 627 or 626 B.C. (1:2; 25:3) when he would have been about 20 years old.⁷ His ministry as a prophet may have extended over 40 years.⁸ He evidently exercised his ministry mainly during periods of crisis in Judah's history, though it is impossible to date some of his prophecies. His ministry involved prophesying about Judah and the other ancient Near Eastern nations of his time (1:10).

Judging by Jeremiah's autobiographical remarks and the narrative information about him in this book, his life was a sad one, one long martyrdom. He probably encountered more opposition from more enemies than any other prophet. Much of it stemmed from his message to his own people: unconditional surrender to Babylon.

"No braver or more tragic figure ever trod the stage of Israel's history than the prophet Jeremiah. . . .

"Jeremiah was hated, jeered at, ostracized (e.g., chs. 15:10f., 17; 18:18; 20:10), continually harassed, and more than once almost killed (e.g., chs. 11:18 to 12:6; 26; 36)."⁹

Jeremiah is the only prophet who recorded his own feelings as he ministered, which makes him both very interesting and very helpful to other ministers. Some authorities believe that his greatest contribution to posterity is his personality.

". . . by birth a priest; by grace a prophet; by the trials of life a bulwark for God's truth; by daily spiritual experience one of the greatest exponents of prophetic faith in his unique relation to God; by temperament gentle and timid, yet constantly contending against the forces of sin; and by natural desire a seeker after the love of a companion, his family, friends, and above all, his people--which were all denied him."¹⁰

"He was a weeping prophet to a wayward people."¹¹

There are many similarities between Jeremiah and Hosea. Hosea announced the fall of Samaria, and Jeremiah announced the fall of Jerusalem. Both prophets experienced much personal tragedy. In his ideas as well as in his vocabulary, Jeremiah demonstrates familiarity with Hosea's prophecies. There are also affinities with Job and the Psalter.

There are also remarkable parallels between Jeremiah and the Lord Jesus Christ. No other prophet bears as many striking similarities to the Savior, which makes him the most Christ-like of the prophets. The people of Jesus' day noted these similarities (Matt. 16:14). In both cases Jerusalem was about to fall, the temple would suffer destruction soon, the worship of Yahweh had become a formalistic husk, and there was need for emphasis on individual relationship with God. Both men had a message for Israel and the whole world. Both of them used nature quite extensively for illustrative purposes in their teaching. Both came from a high tradition: Jeremiah from a priestly prophetic heritage and Jesus from a divine royal position. Both were very conscious of their call from God. Both condemned the commercialism of temple worship in their day (7:11: Matt. 21:13). Their enemies charged both of them with political treason. Both experienced persecutions, trials, and imprisonments. Both foretold the destruction of the temple (7:14; Matt. 13:2). Both wept over Jerusalem (9:1; Luke 19:41). Both condemned the priests of their day. Both experienced rejection by members of their own families (12:6; John 1:11). Both were so tenderhearted that some Jewish leaders identified them with the Suffering Servant of Isaiah 53. Both loved Israel deeply. Both were lonely (15:10; Isa. 53:3). And both enjoyed unusually intimate fellowship with God (20:7; John 11:41-42).¹²

"It has often been remarked that Jeremiah's life was finally a failure. He was alone for most of his ministry. It seemed that no one gave any heed to his words. He was dragged off finally to live his last days in exile against his own will. He was a failure as the world judges human achievement. But a more balanced assessment of him would be that his very words of judgment saved Israel's faith from disintegration, and his words of hope finally helped his people to gain hope in God's future for them."¹³

"The character of Jeremiah is also reflected in his writings. His speech is clear and simple, incisive and pithy, and, though generally speaking somewhat diffuse, yet ever rich in thought. If it lacks the lofty strain, the soaring flight of an Isaiah, yet it has beauties of its own. It is distinguished by a wealth of new imagery which is wrought out with great delicacy and deep feeling, and by a versatility that easily adapts itself to the most various objects, and by artistic clearness' (Ewald)."¹⁴

Historical Background

The biblical records of the times in which Jeremiah ministered are 2 Kings 21-25 and 2 Chronicles 33-36. His contemporary prophets were Zephaniah and Habakkuk before the Exile, and Ezekiel and Daniel after it began.

King Manasseh had been Judah's most ungodly king, but toward the end of his life he repented (2 Chron. 33:15-19). He was responsible for many of the evil conditions that marked Judah in Jeremiah's earliest years (cf. 15:4; 2 Kings 23:26). His long life was not a blessing for faithfulness, as his father Hezekiah's had been, but an instrument of chastening for Judah.

King Amon succeeded Manasseh and reigned two years (642-640 B.C.). Rather than perpetuating the repentant attitude that his father had demonstrated, Amon reverted to the policies of Manasseh's earlier reign and rebelled against Yahweh completely. This provoked some of his officials to assassinate him (2 Kings 21:23).

Josiah was eight years old when his father Amon died. He began reigning then and continued on the throne for 31 years (640-609 B.C.). Josiah was one of Judah's best kings and one of the four reforming kings of the Southern Kingdom. He began to seek the Lord when he was 16 years old and began initiating religious reforms when he was 20 (2 Chron. 34:3-7). Jeremiah received his call to minister in the thirteenth year of Josiah when the king was 21, namely, 627 B.C. (1:6). Josiah's reforms were more extensive than those of any of his predecessors. He began the major projects when he was 26. During these years Assyria was declining as a world power and Neo-Babylonia was not yet the dominant empire it soon became. One of Josiah's projects was the repairing of Solomon's temple (v. 5; cf. 12:4-16). During its renovation Hilkiah, the high priest and possibly Jeremiah's father, discovered the Mosaic Law, which had been lost for a long time (cf. 2 Kings 22:8). This discovery spurred a return to the system of worship that the Book of Deuteronomy specified (2 Kings 23). Josiah also did much to clear the land of idolatry, sacred prostitution, child sacrifice, and pagan altars not only in Judah but also in some formerly Israelite territory. He also reinstituted the Passover. Unfortunately for Judah, Josiah felt compelled to travel to Megiddo to try and block Pharaoh Necho II from advancing north to assist the Assyrians in resisting the westward expanding Babylonians. Josiah died at Megiddo in 609 B.C. at the age of 39. His death was a tragic loss for Judah.

Some of Jeremiah's prophecies date from Josiah's reign.¹⁵ Zephaniah also ministered in Judah during the reign of Josiah as did the prophetess Huldah (2 Kings 22:14-20).

Three of Josiah's sons and one of his grandsons ruled Judah after his death. The first of these, though he was the second son, was Jehoahaz who ruled for only three months in 609 B.C. The Judean people favored Jehoahaz, but Pharaoh Necho, who by slaying Josiah gained control over Judah, found him uncooperative. Therefore, Pharaoh deported Jehoahaz to Egypt as a prisoner where he died (22:10-12). God gave Jeremiah a few prophecies during this king's brief reign.

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Jehoahaz's older brother Jehoiakim succeeded him on Judah's throne, thanks to Pharaoh Necho. He reigned for 11 years (609-598 B.C.). Jehoiakim was a weak king who changed allegiances between Egypt and Babylon whenever he thought a change might be to Judah's advantage. During his tenure Prince Nebuchadnezzar of Babylon defeated the allied Egyptian and Assyrian forces at Carchemish thus establishing Babylonian supremacy in the ancient Near East (605 B.C.). Shortly thereafter King Nebuchadnezzar, as he had become, invaded Palestine, conquered some cities, and took some of the nobles, including Daniel, as exiles to Babylon (Dan. 1:1-3). Jehoiakim refused to follow Jeremiah's counsel to submit to the Babylonians. Instead he showed his contempt for the prophet by burning his prophecies (ch. 36). Jeremiah despised this king for his wickedness (22:18-19; 26:20-23; 36). Jehoiakim rebelled against Babylon in 601 B.C., so the Babylonians deposed him and took him to Babylon (2 Chron. 36:6). Later they allowed him to return to Jerusalem where he died in 561 B.C. (cf. 22:19). Several of Jeremiah's prophecies apparently date from Jehoiakim's reign. Habakkuk probably also ministered at this time, as the content of his book suggests.

Jehoiakim's son Jehoiachin succeeded his father but only reigned for three months (598-597 B.C.). During that time Nebuchadnezzar attacked Jerusalem and carried off a large portion of the city's population (in 597 B.C.). The king was evil, and Jeremiah predicted that none of his sons would rule over the nation (22:30). He ended his days in Babylon enjoying the favor of the Babylonian king Evilmerodach (52:31-34).

Zedekiah was the third son of Josiah to rule Judah, and he too ruled under Nebuchadnezzar's sovereignty (597-586 B.C.). The Babylonian monarch summoned Zedekiah to Babylon in 593 B.C. (51:59), but he rebelled against Nebuchadnezzar by making a treaty with Pharaoh Hophra (589-570 B.C.) under pressure from Judean nationalists (chs. 37-38). This resulted in the final siege of Jerusalem in 588 and its fall two years later in 586 B.C. (ch. 39).¹⁶ The Babylonians took Zedekiah captive to Riblah in Syria where they slew his sons and put out his eyes. He died later in Babylon. Since Jeremiah advocated surrender to the Babylonians, Nebuchadnezzar allowed him to choose where he wanted to live when Jerusalem fell, and the prophet elected to stay where he was.

Shortly after he defeated Zedekiah, Nebuchadnezzar set up a pro-Babylonian Judean named Gedaliah as his governor (40:5-6). But a group of Jewish nationalists under Ishmael's leadership assassinated Gedaliah within the year (586 B.C.; 41:2). This ill-advised act resulted in the rebels having to flee to Egypt for safety from Nebuchadnezzar. They forced Jeremiah to accompany them against his will (chs. 42-43). There the prophet evidently spent the remaining years of his life and produced his final prophecies.¹⁷

Important Dates for Jeremiah
Years	Events	References
643	Probable date of Jeremiah's birth
640	Josiah becomes king of Judah at age 8	2 Chron. 34:1
628	Josiah begins his reforms	2 Chron. 34:3
627	Jeremiah begins his ministry	Jer. 1:2; 25:3
626	Nabopolassar founds the Neo-Babylonian Empire
622	The book of the Law discovered in the temple	2 Chron. 34:8, 14
612	The fall of Nineveh, Assyria's capitol
609	Josiah killed in battle by Egyptians at Megiddo	2 Chron. 35:20-25
	Jehoahaz reigns over Judah for 3 months	2 Chron. 36:1-3
	Jehoiakim made king of Judah by Pharaoh Necho	2 Chron. 36:4
605	Nebuchadnezzar defeats the Egyptians at Carchemish	Jer. 46:2
	The first deportation of exiles (including Daniel) to Babylon	Dan. 1:1-7
604	Jehoiakim burns Jeremiah's first scroll	Jer. 36
601	Jehoiakim rebels against Babylon	2 Kings 24:1
598	Jehoiakim is deposed and dies	2 Chron. 36:3
	Jehioachin reigns over Judah for 3 months	2 Kings 24:8
597	The second deportation of exiles (including Jehoiachin) to Babylon	2 Kings 24:12-16
	Zedekiah made king of Judah by Nebuchadnezzar	2 Kings 24:17
593	Zedekiah summoned to Babylon	Jer. 51:59
588	Zedekiah is besieged in Jerusalem for treachery	Jer. 52:3-4
586	Fall of Jerusalem	Jer. 39
	Gedaliah appointed governor of Judah by Nebuchadnezzar	Jer. 40:5-6
	Gedaliah assassinated by Ishmael	Jer. 41:2
	Judean refugees flee to Egypt taking Jeremiah with them	Jer. 42-43
581	The third deportation of exiles to Babylon	Jer. 52:30
568	Nebuchadnezzar invades Egypt	Jer. 43:8-13; 46:13-26
561	Jehoiachin released from prison in Babylon	Jer. 52:31-34
539	Fall of Babylon to Cyrus the Persian	Dan. 5:30
538	Cyrus issues his decree allowing the Jews to return to Palestine	Ezra 1:1-4

Date

As has already been pointed out, Jeremiah gave the prophecies and composed the narratives that constitute this book at various times during his long ministry. The date at which the book reached the state in which it is today is debatable. Most scholars believe that editors continued to add and rearrange the material long after Jeremiah's day. However, the tradition that Jeremiah was responsible for the book is old and has encouraged conservative scholars to view it as the product of the prophet himself or perhaps his scribe Baruch. If Jeremiah was the final editor of the work, as well as its writer, he completed this editorial task after his last historical reference and before his death. The last historical reference is Jehoiachin's release from captivity in Babylon (561 B.C.; 52:31-34). We do not know when Jeremiah died, but if he was born about 643 B.C., he probably did not live much beyond 560 B.C. Some scholars believe Jeremiah wrote this account himself and or that Baruch provided it. Others believe the writer of the Book of Kings added it to the collections of Jeremiah's writings.¹⁸ One writer speculated that the final canonical form of the book was in circulation not later than 520 B.C.¹⁹ Another believed it was available shortly after Jeremiah's death, which he guessed was about 586 B.C.²⁰

Audience

Jeremiah ministered to the people of Judah during the last days of the monarchy and the early part of the captivity. Almost all of his ministry took place in Jerusalem. He spoke to kings, priests, and prophets, as well as the ordinary citizens, and he delivered oracles against foreign nations.

"The book of Jeremiah and the book of Lamentations show how God looks at a culture which knew Him and deliberately turned away."²¹

Purpose

Jeremiah's purpose was to call his hearers to repentance in view of God's judgment on Judah, which would come soon from an army from the north (chs. 2-45). Judgment was coming because God's people had forsaken Yahweh and had given themselves to idolatry. Jeremiah spoke more about repentance than any other prophet. He also assured his audience that God had a future for Israel and Judah (chs. 30-33). Once it became clear that the people would not repent, he advocated submission to Babylon to minimize the destruction that was inevitable. As God's prophetic spokesman, he also uttered oracles against the nations that opposed God's chosen people (chs. 46-51).

"The theme of this prophet consists largely in a stern warning to Judah to turn from idolatry and sin to avoid the catastrophe of exile."²²

Theological Emphases

The Book of Jeremiah is not theologically organized in the sense that it develops a certain theological emphasis as it unfolds, as Isaiah does. Rather it presents certain theological truths in greater or lesser degree throughout its 52 chapters. The dominant theological emphases are as follows.

The prophet paid more attention to God and the Israelites than to any other subjects of revelation. His appreciation for God as the Lord of all creation is noteworthy. In contrast to Isaiah, Micah, Zechariah, and Daniel, Jeremiah did not reveal much about the coming Messiah, though he did record some significant messianic predictions. A coming revealer would outshine the ark of the covenant (3:14-17), and the fulfillment of the Davidic Covenant promises would come (33:14-26).

Regarding the Israelites, Jeremiah stressed the fact that immorality always accompanies idolatry. Israel's present problems were the result of her past and present apostasy. The priests, Jeremiah asserted, were primarily responsible for the degeneration of worship from spiritual to merely formal, though several false prophets also misled the people. The Judahites could not escape going into captivity because they refused to repent. Therefore, they needed to accept the inevitable and not resist the Babylonians. Jerusalem and Judah would suffer destruction, the Davidic kings would not rule (for some time), and the Israelites would lose their land (temporarily). But there would be a return from exile (25:11; 29:10). Israel had hope of a glorious future in view of God's faithfulness to His promises (32:1-15). In the distant future, Israel would return in penitence to the Lord (32:37-40). Messiah would rule over her (23:5-8).

". . . Jeremiah placed an enormous emphasis on the sins and misdeeds of Israel. . . .

"The evil deeds in which Israel was involved were of two broad classes--the worship of false gods, and the perpetration of personal and social sins of an ethical and moral kind."²³

"The theology of the book of Jeremiah may be summarized as follows: God's judgment would fall on Judah because she had broken His covenant."²⁴

The nations were God's agents in executing His will, particularly Nebuchadnezzar (27:6). But Babylon would fall (chs. 50-51). The nations, as well as Israel, needed to demonstrate righteousness (chs. 46-51). God had a concern for the nations as well as for His people (29:1-14). In the distant future, the remnant of the nations would enjoy blessing from the Lord (3:17; 16:19).

There is also a strong emphasis on the biblical covenants in Jeremiah, particularly the Mosaic and New Covenants. Jeremiah viewed Israel as the chosen people of God adopted by Him for a special relationship with Himself and for a special purpose in the world. The Mosaic Covenant was pure grace, and Yahweh had made it with a redeemed people. It involved promises from God and responsibilities for the Israelites that required trust, obedience, and holiness. Obedience would result in blessing from God, and disobedience would yield divine cursing. The prophet knew the Mosaic Law and compared the conduct of the people to what it required.²⁵ Jeremiah anticipated the appearing of the promised Davidic Messiah and the fulfillment of the kingdom promises that God had made to David. He also predicted that God would make a new covenant with the Israelites sometime in the future that would involve new provisions and conditions for living (31:31-34). It would replace the old Mosaic Covenant and would feature personal relationship with God to an extent never experienced before.

"Probably the outstanding emphasis in Jeremiah's ministry was the priority of the spiritual over everything else. He saw how secondary the temporal features of Judah's faith were. . . .

"The lasting value of Jeremiah's book lies not only in the allusions (between forty and fifty of them) in the NT (over half are in Revelation) but also in its being a wonderful handbook for learning the art of having fellowship with God."²⁶

Composition

The present canonical form of the book was probably the result of a long and complex process of collection. The Book of Psalms also underwent compilation in a similar fashion over many years. The compilation is not chronological, but it did occur in stages.

"Precisely how the final form of the prophecy arose is unknown."²⁷

In some cases key words link units of material together. There is also some grouping of subject matter according to genre within the larger sections of the book.²⁸

The attempt to identify the original sources of material in Bible books is a worthy subject of study, but the purpose of these notes is to expound the text.²⁹ The book itself indicates that King Jehoiakim destroyed some of Jeremiah's earlier written prophecies and that Baruch rewrote them and added more to form another collection (ch. 36). This information explains to some extent the anthological structure of the book and suggests that Jeremiah, Baruch, and perhaps others added even more prophecies as time passed and that the final product is what we have.

"It is clear that the book assumed its present form either very late in the prophet's lifetime, or more probably after his death."³⁰

Genre

About half of Jeremiah is poetry and half prose. But poetry and prose appear side by side in many sections of the book; several literary units contain both forms of composition.

Scholars have identified three types of literature (genre) in Jeremiah: poetic sayings or oracles (so-called Type A material), prose narratives that are largely biographical and historical (so-called Type B material), and prose speeches or discourses (so-called Type C material).³¹

Several generations of scholars have held that the poetic oracles toward the first part of the book represent Jeremiah's original sayings, and the historical and biographical narratives that follow were the product of Baruch, Jeremiah's scribe. This view, while a common one, contains serious problems, and many competent authorities have pointed out the inconsistencies of this position. I mention it here because it is a common view, not because I accept it. I do not.

Structure

Like most other prophetic books of the Old Testament, Jeremiah is a collection of oracles and other materials. It is an anthology of Jeremiah's speeches and writings, really an anthology of anthologies. It is not like a novel that one may read from start to finish discovering that it unfolds in a logical fashion as it goes.

"No commentator, ancient or modern, has seriously posited a chronological arrangement of its prophecies."³²

This book, even more than most of the other prophetic books, strikes the western mind initially as not following any consistently logical order, especially within the body of the book. The difficulty that students of Jeremiah have had in discovering its underlying plan is clear from the fact that commentators have offered so many different outlines of it.³³

"When we come to inquire whether any principles of arrangement can be observed in the book of Jeremiah, we have to admit that any consistent principles escape us."³⁴

". . . it is often difficult to see why certain passages occur at precisely the point where they do occur."³⁵

Distinctive Features

In addition to the lack of a clear organizing plan, Jeremiah is quite repetitive. The repetition is for emphasis, no doubt, and many very similar passages occur two and even three times.

The last chapter is unique because someone must have written it long after the rest of the book. The options are that Jeremiah or Baruch wrote it or that some other writer added it later. There is no way to tell for sure who wrote it or when, but it's purpose seems clear enough. It provides hope at the end of a record of discouraging circumstances.

The biographical and autobiographical sections of the book are also distinctive. No other prophet wrote as much about himself and his experiences as Jeremiah did, and no other prophet let us into his head and his heart as much as he did by sharing how he thought and felt.

Jeremiah used object lessons to communicate spiritual truth more than the other prophets. He made his prophecies concrete and vivid by this means. He did not delight to paint word pictures as much as Isaiah did, but he did acts and spoke of real situations far more than that earlier prophet did.

Text

The history of the textual transmission of Jeremiah is unusual. The Septuagint (Greek) translation, made in the third and second centuries B.C. in Alexandria, Egypt, is about one-eighth shorter than the Masoretic Text (the Hebrew text formalized in the fifth century A.D. that is the basis for the modern Hebrew Bible and our English translations). In addition to its being shorter, the arrangement of material in the book is in a different order in several places. The Septuagint version of Jeremiah differs from the Hebrew more widely than is true of any other Old Testament book. There are omissions, additions, transpositions, alterations, and substitutions.³⁶

Probably the Septuagint translators worked from a different version of Jeremiah than the one that was the basis for the Masoretic Text.³⁷ The Septuagint was the Bible of most of the early Christians, especially those who lived outside Palestine. Which version is more reliable, the shorter one that they used (and quoted in the New Testament) or the longer one that we have? Most conservative scholars believe that the Masoretic Text has a solid history and is more reliable than the Septuagint. The differences between these two versions are not significant in terms of theology. We do not have contradictions between what the New Testament writers quoted as being from Jeremiah and what we read in our English translations of Jeremiah.³⁸

Message³⁹

The reader of Jeremiah must have a knowledge of the times in which this prophet lived and ministered to appreciate the message of this book. This is more important for understanding Jeremiah than it is for understanding any other prophetic book.

Jeremiah lived in days of darkness and disaster. He ministered about a century after Isaiah had finished prophesying. The Northern Kingdom was no more; it had ceased to exist with the Assyrian invasion of 722 B.C. Only the Southern Kingdom of Judah remained.

Two strong nations greatly affected life in Judah when Jeremiah began his ministry: Egypt on the southwest, and Assyria on the northeast. Judah was the jelly in this sandwich and found herself pressed on both sides. Instead of looking to God for their security, the people looked either to Egypt or to Assyria. There were two parties in Jeremiah's day: the pro-Egyptian party and the pro-Assyrian party. Each vied with the other trying to gain supporters for alliances with their particular favorite superpower, trying to outwit their opponents and trick their enemy.

The internal condition of Judah was the result of 52 years of rule by the apostate King Manasseh who reacted to godly King Hezekiah's trust in Yahweh.

Manasseh, and King Amon who ruled after him for two years, set up pagan altars all over Judah. These kings encouraged idolatry of every sort, even in the Jerusalem temple. The people departed farther and farther from the Lord. It was a condition very much like the one in North America today.

The next king was Josiah. Josiah tried to turn the people back to the Lord, but his reforms were more external than internal. The people just did not want to submit to Yahweh. They had gone their own way for so long that they viewed following the Mosaic Law as a step backward rather than forward. Jeremiah began to minister during Josiah's reign. Unfortunately Josiah died prematurely, so his reforms did not last very long or have much effect.

The four kings who followed Josiah, the last four in Judah's history, were all weak men who lacked spiritual conviction. They just played politics and tried to win Judah's security through political intrigue and alliances. Three of these sad rulers were sons of Josiah: Jehoahaz, Jehoiakim, and Zedekiah. The fourth was Josiah's grandson, Jehoiachin, the son of Jehoiakim. The last of these kings was Zedekiah, the most spineless of them all. He was a chameleon, a double-minded man who was unstable in all his ways. Jeremiah ministered during the reigns of these four kings until Jerusalem fell to the Babylonians in 586 B.C., and he ministered beyond that from Egypt.

Throughout Jeremiah's entire ministry he was never blessed to see the people of Judah turn back to God. Repentance was one of his greatest pleas, but the kings, priests, false prophets, and ordinary citizens did not return to the Lord. He did not check the deterioration of his nation. He was very unpopular in his day because he was always preaching to the people to do the opposite of what they wanted to do. Even after the fall of the nation the Judahites proved unresponsive to his preaching. There was no encouraging revival in his day, as there was in Isaiah's day with the appearance of King Hezekiah. Things just kept going from bad to worse.

The meaning of "Jeremiah" is not clear. It could mean "Yahweh founds or establishes," "Yahweh exalts," "Yahweh throws down," "Yahweh hurls," or "Yahweh loosens." All of these meanings reflect aspects of Jeremiah's ministry as a prophet. He announced that Yahweh founds or establishes those who trust in Him rather than trusting in other people or nations. He announced that Yahweh eventually exalts those whom He has chosen and that He throws down and humbles those who disregard Him. He also announced that Yahweh hurls into captivity people who depart from Him and loosens from their captivity those whom He has disciplined.

Just as God had foreordained Jeremiah to his ministry (1:5), so He had foreordained Israel to a royal priestly ministry on the earth (Exod. 19:5-6). Just as Jeremiah felt inadequate for his ministry (1:6), so Israel was inadequate to fulfill her calling without divine enablement. And just as Jeremiah received divine enablement for his ministry (1:7-8), so Israel received divine enablement for hers.

What was true for Jeremiah on the personal level and for Israel on the national level is also true for Christians on the personal level and for the church on the corporate level.

The Book of Jeremiah also reveals more about the person of the prophet than any other prophetic book. Jeremiah shared his life with His Lord, and the Lord shared the record of Jeremiah's life with the reader. Four things characterized Jeremiah: his simplicity, his sensitivity, his strength, and his spirituality.

We see the first indication of Jeremiah's simplicity in his response to the Lord's call when he was a teenager. He realized that he was an inadequate child (1:7). He never lost that sense of inadequacy. He was poor in spirit in that he sensed his own personal lack of resources to carry out the task God had given him (cf. Matt. 5:3).

We see his sensitivity in the way he shrunk from his work. He confessed to his Lord how much he disliked having to proclaim messages of judgment to the people he loved. He felt the pain of the prophecies he delivered. He mourned over the fate of his hardhearted and stubborn fellow Judahites (cf. Matt. 5:4).

We see Jeremiah's strength in his willingness to stand alone against the popular opinions and opinion makers of his day. He always delivered the whole message that God had given him to proclaim, and he never stopped speaking what God told him to say. He was persecuted for the sake of righteousness (cf. Matt. 5:10). His contemporaries reviled him, persecuted him, and said all kinds of evil things against him falsely (Matt. 5:11). Nevertheless through it all Jeremiah followed God faithfully, and undoubtedly his reward in heaven will be great (Matt. 5:12).

No prophet in the Old Testament was more like our Lord Jesus Christ than Jeremiah. He faithfully represented the true King of Israel, Yahweh, when the Judahites rejected His authority and neglected His grace. He was God's representative on the earth when people were acting like there was no Sovereign in heaven. God knew him and chose him before his birth, equipped him by giving him His word, led him to practice a simple and solitary lifestyle, strengthened him to love his people, enabled him to oppose the apostasy of his day, and preserved his life until his work was done.

One of the great values of the Book of Jeremiah is that it reveals how God behaves when His people fail Him and depart from Him.

When His people fail Him and depart from Him, God judges their sin. As Isaiah emphasizes the salvation of God, Jeremiah stresses the judgment of God. God enabled Jeremiah to see what the Judahites did not see, namely that all the bad things that were happening to them were divine discipline on them for their apostasy. The people interpreted these calamities as the result of their failure to continue worshipping the Queen of Heaven and their other pagan idols (44:18). Jeremiah saw that sin leads to death. He came to appreciate the devastating effects of sin. Ever since the Fall Satan has been convincing people that they can sin with impunity. Jeremiah shows that the sin of God's people will find us out, and when it does there is a terrible price to pay.

Jeremiah also reveals how human sin causes great suffering for God. It breaks His heart when His people sin. Not only did God explain to Jeremiah how sin hurt Him, but Jeremiah reflected God's pain over sin with his own tears and terror at the prospect of the fall of Jerusalem and its attending horrors. We see God's attitude toward the people in the prophet's attitude.

Jeremiah also reveals that there is life beyond sin, there is victory over sin. In the prophet's life we see how God blessed him and preserved His faithful servant in the midst of what we might compare to the bombing of the World Trade Center in New York City. In Jeremiah's messages to Judah, Israel, and the nations we see how bright the distant future is beyond the present judgment for sin. God's plans for humankind are plans for blessing ultimately. Judgment is His immediate response to sin, but blessing is His ultimate purpose. The politicians in Jeremiah's day blamed the nation's troubles on the nations around them. Jeremiah blamed them on the internal condition of Judah herself.

We need voices and lives like Jeremiah's today calling people to recognize the fact that all ruin and loss and national decay are due to forgetting God who lifts up or breaks down according to how we relate to Him. Though Jeremiah lived 2, 600 years ago, his voice continues to challenge us today. We appear to be ministering in a context very similar to Jeremiah's. The study of his life and ministry encourages and motivates us to remain faithful. He enables us to understand what Christ-like ministry in such a context looks like.

What is the message of Jeremiah? Jeremiah teaches us that God's judgment falls when people break His covenant. There are constant references to Judah's covenant unfaithfulness to her sovereign suzerain. Judgment is inevitable unless there is repentance. But when there is repentance, God is rich in mercy. One of Jeremiah's favorite words was shub, meaning "return." God and he held out the possibility of return and release from judgment as long as possible. However, as with Pharaoh, repentance is not always possible when one resists Yahweh continually (cf. Heb. 6:4-6). It was not possible eventually for Judah.

There are at least three abiding lessons of this book.

Sin brings destruction. No policy can outmaneuver God. National rebellion is national ruin. Sin brings with it its own destruction and retribution.

Sin wounds the heart of God. He weeps over the doom of a city and its people. He does not delight in bringing devastation and ruin, and neither should His servants.

The ultimate victory is with God. He made again the vessel that He destroyed because of its flaws. The stump of David will sprout. Though the last Davidic king died in exile, God promised that another Davidic King would emerge (23:5; 30:9). There is hope of a new covenant and enabling grace that will replace the old covenant that no one could keep (31:31-34).

Constable: Jeremiah (Outline)

Outline

I. Introduction ch. 1

A. The introduction of Jeremiah 1:1-3

B. The call of Jeremiah 1:4-19

1. The promise of divine enablement 1:4-10

2. Two confirming visions 1:11-19

II. Prophecies about Judah chs. 2-45

A. Warnings of judgment on Judah and Jerusalem chs. 2-25

1. Warnings of coming punishment because of Judah's guilt chs. 2-6

2. Warnings about apostasy and its consequences chs. 7-10

3. Warnings in view of present conditions 11:1-15:9

4. Warnings in view of Judah's hardheartedness 15:10-25:38

B. Controversies concerning false prophets chs. 26-29

1. Conflict with the people ch. 26

2. Conflict with the false prophets in Jerusalem chs. 27-28

3. Conflict with the false prophets in exile ch. 29

C. The Book of Consolation chs. 30-33

1. The restoration of all Israel chs. 30-31

2. The restoration of Judah and Jerusalem chs. 32-33

D. Incidents surrounding the fall of Jerusalem chs. 34-45

1. Incidents before the fall of Jerusalem chs. 34-36

2. Incidents during the fall of Jerusalem chs. 37-39

3. Incidents after the fall of Jerusalem chs. 40-45

III. Prophecies about the nations chs. 46-51

A. The oracle against Egypt ch. 46

B. The oracle against the Philistines ch. 47

C. The oracle against Moab ch. 48

D. The oracle against Ammon 49:1-6

E. The oracle against Edom 49:7-22

F. The oracle against Damascus 49:23-27

G. The oracle against the Arab tribes 49:28-33

H. The oracle against Elam 49:34-39

I. The oracle against Babylon chs. 50-51

IV. Conclusion ch. 52.

A. The fall of Jerusalem and the capture of Zedekiah 52:1-16

B. The sacking of the temple 52:17-23

C. The numbers deported to Babylon 52:24-30

D. The release of Jehoiachin from prison 52:31-34

Constable: Jeremiah

Jeremiah

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Copyright 2003 by Thomas L. Constable

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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 sanctified from his mother's womb to be a prophet of God; which office he began to execute when he was yet a child in age. He was in his whole life, according to the signification of his name, great before the Lord, and a special figure of Jesus Christ, in the persecutions he underwent for discharging his duty, in his charity for his persecutors, and in the violent death he suffered at their hands; it being an ancient tradition of the Hebrews, that he was stoned to death by the remnant of the Jews who had retired into Egypt, (Challoner) at Taphnes. His style is plaintive, (Worthington) like that of Simonides, (Calmet) and not so noble as that of Isaias and Osee. (St. Jerome) --- He was the prophet of the Gentiles, as well as of the Jews, predicting many things which befell both, and particularly the liberation of the latter, the year of the world 3485, after the seventy years' captivity, dating from the year of the world 3415, (Calmet) or 3398, the 4th of Joakim. (Usher) (Chap. xxv.) (Haydock) --- He began to prophesy when he was very young, the year of the world 3375, in the 13th year of Josias, (Calmet) before that prince had brought his reformation to any great perfection. (Haydock)

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 Prophecy of the Prophet Jeremiah". According to a tradition of the Jews ^a, this book stands the first of the Prophets, the order of which is, Jeremiah, Ezekiel, Isaiah, and the twelve. Kimchi makes mention of it in a preface to his comment on this book; and Dr. Lightfoot from hence concludes, that this is the reason why a passage in Zechariah is cited under the name of Jeremy, Mat 27:9, because he standing first in the volume of the Prophets gave name to the whole; just as the book of Psalms, being the first of the Hagiographa, they are called the Psalms from it, Luk 24:44. The name of the writer of this book, Jeremiah, signifies, "the Lord shall exalt", or "be exalted"; or, "exalting the Lord"; being composed of ירם, "he shall exalt", and יה, "Jehovah", according to Hillerus ^b. Though others ^c take it to be a composition of יה, and ירמה, "the Lord shall cast down"; as he did his enemies, and also himself, he being greatly afflicted; and which suits with the argument of his book, foretelling the casting away of the people of the Jews. His style of writing, according to the opinion of Jerom ^d, is more rustic than that of Isaiah and some other prophets, and which he attributes to his being born and brought up in a country village; and Abarbinel to his age, being a child when he began to prophesy. The duration of his prophesying was forty years and upwards. He began to prophesy in the thirteenth year of Josiah's reign; in 3375 A.M. or before the era of Christ 629, according both to Bishop Usher ^e and Mr. Whiston ^f, and the Universal History ^g; and according to Mr. Bedford ^h 627. If any credit can be given to Epiphanius ⁱ, or to the writer that bears his name, he was stoned to death by the people at Taphnas in Egypt, and was buried where Pharaoh dwelt. Abulpharagius, an Arabic writer ^k, says, that he went to Egypt, where some of the Jews took him and put him into a well, and afterwards took him out and stoned him, so that he died, and he was buried in Egypt; and was from thence removed by Alexander, in his time, to Alexandria, and buried there. And both Tertullian ^l and Jerom ^m affirm that he was stoned by the people. This prophecy contains several discourses delivered to the people of the Jews; charging them with many sins they were guilty of; exhorting them to repentance; threatening them with the destruction of their city and temple, and with captivity in Babylon; and comforting the saints, not only with a promise of deliverance from thence, but of spiritual redemption by the Messiah. And it also has in it several predictions of judgments upon other nations; and gives a particular account of the destruction of Jerusalem, and of the carrying of the Jews captive into Babylon; which he lived to see, as the fulfilment of his prophecies.

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 answer to it, expressing their resolution to continue in their idolatrous practices; and a denunciation of judgments upon them, of which a sign is given. The sermon begins with observing to them the destruction of Jerusalem, and the causes of it, idolatry and contempt of the prophets, Jer 44:1; then follows an expostulation with the present Jews for doing the same things, and exposing themselves and their posterity to the same punishment, Jer 44:7; upon which they are threatened with the sore judgments of God that should come upon them, and cut them off in general, Jer 44:11; yet such were the impudence and obstinacy of this people, that they declared they would not hearken to the prophet, but persist in their idolatry; it having been better with them when they practised it than when they left it, Jer 44:15; to which the prophet replies by observing, that for the idolatry of their fathers their land was become a desolation and a curse, as at this day, Jer 44:20; and assures them that destruction would come from the Lord upon them, which he had swore to, Jer 44:24; and a sign of it is given; the delivery of the king of Egypt into the hand of the king of Babylon, Jer 44:29.