As the remnant moved from Judah to Egypt, so does the narrative.
43:8 The Lord continued to give prophetic messages to Jeremiah in Egypt.
43:9 Yahweh instructed Jeremiah to perform another symbolic act (cf. 13:4-7; 19:1-13; 27:1-28:16; Ezek. 4:1-12; 5:1-4; 12:3-6, 18; 37:15-17). He was to hide some large stones in the mortar of the brick courtyard in front of an official government building or royal residence in Tahpanhes while some of the Judahites watched.520Perhaps the large stones symbolized the foundation of Nebuchadnezzar's future throne (v. 10) or the Jews over whom Nebuchadnezzar would rule.
"Sir Flinders Petrie, who excavated Tell Defenneh, found a large paved area which he believed to be the one referred to here. It was situated in front of what he identified as Pharaoh's house, and was probably used as an unloading and storage area."521
43:10 Jeremiah was then to tell the Judahites that Yahweh was going to bring Nebuchadnezzar, His servant (cf. 27:6; 45:9; Isa. 44:28), into Egypt. The Babylonian king would set up his throne and his royal canopy (or carpet) right over the place where Jeremiah had imbedded his stones.522
43:11 Nebuchadnezzar would fight the Egyptians. Those whom the Lord appointed for death would die, those He appointed for captivity would go into captivity, and those He appointed for battle would participate in battle.
"The meaning of the parable . . . is clear. Though the Judean refugees have buried themselves in populous Egypt, they will be discovered and feel, as their compatriots had done, the weight of Babylonian might."523
43:12 Nebuchadnezzar would do to Egypt what he had done to Judah. He would burn down the Egyptian temples and take people captive. He would capture Egypt as easily as a shepherd wraps himself with a garment, and he would depart from Egypt in safety.524
Nebuchadnezzar invaded Egypt about 568-567 B.C. and defeated Pharaoh Ahmose (Gr. Amasis, 570-526 B.C.; cf. Ezek. 29:17-20).525
43:13 Nebuchadnezzar would also break down the obelisks that stood at On (Gr. Heliopolis), the Egyptian city of the sun about five miles northeast of modern Cairo. And he would burn the temples of the gods of Egypt. Heliopolis was the site of the famous temple of Amon-Re, the sun god, which people approached by passing between two rows of obelisks.526Egyptian obelisks were sacred monuments that honored various pagan gods. As Moses, the servant of the Lord, had humiliated the gods of Egypt at the Exodus, so Nebuchadnezzar, a Gentile servant of the Lord, would humiliate them again.
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).528Other 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.529They 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.531Worship 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.533This 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'étatand Amasis, one of his generals, took his place. Hophra died later when Amasis handed him over to Egyptians who strangled him.534Josephus, however, wrote that Nebuchadnezzar slew him and reigned in his place.535Perhaps 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.537Like 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
This chapter belongs after chapter 36 chronologically, either after 36:8 or 36:32. It serves as an appendix to the historical incidents recorded there. Perhaps the writer or final editor placed it here to show that Yahweh exempted faithful Baruch from the threats to the Judean remnant recorded in chapter 44.
"Probably Jeremiah placed this chapter last in his prophecies to Judah (Jer. 2-45) to emphasize the response that God wanted from godly Jews during the Exile."539
This short chapter provides insight into Baruch's life.540It is also the last chapter in the book in which Jeremiah is part of the narrative.
45:1-2 The Lord had given Jeremiah a message for Baruch after he had copied Jeremiah's prophecies in 605 B.C. (ch. 36). Which copying this was is unimportant, the first one in 36:8 or the second one in 36:32.
45:3 Baruch had complained about the sorrow, pain, inner turmoil, and restlessness that he had experienced because he carried out God's will. He had copied Jeremiah's prophecies and had suffered from his association with their negative message. His lament recalls Jeremiah's "confessions"and some of the personal lament psalms.
45:4 The Lord was about to tear down and uproot Judah (cf. 1:10; 2:21; 31:5; et al.).
45:5 It was wrong, therefore, for Baruch to expect a life of comfort and ease. Baruch was an educated man whose brother was a high official under King Zedekiah (51:59). His grandfather had been the governor of Jerusalem during Josiah's reign (cf. 32:12; 2 Chron. 34:8). He may have entertained hopes of attaining a position of distinction in the nation, but he, too, would have to participate in the fallout of Yahweh's judgment. The Lord promised to bless Baruch by preserving his life wherever he went because of his faithful service.
"Ironically, the very suffering through which Baruch passed because of his loyalty to Jeremiah gained him honor beyond anything he could have anticipated."541
The Lord's command not to seek great things for himself presupposes a proud motive. Seeking to serve the Lord in a significant position of ministry is not wrong in itself provided one's motive is to glorify God. It is seeking position for one's own glory that is wrong.
