Jeremiah 44:10

grant Jews first went. Noph - מפס Maphes, Targum. Memphis. a celebrated city of Middle Egypt, and the capital of its district. 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. Verse 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. Verse 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. Verse 5 But they hearkened not - 1. They disregarded the authority of their God. 2. They were not moved by the entreaties of their most affectionate Father. 3. In abominations they delighted. And, 4. They loved that which God hated; and, apparently, because he hated it. Verse 7 This great evil against your souls - Will not self-interest weigh with you? See what ruin your conduct has brought upon your country. Your fathers sinned as you are doing; and where are they now? Either destroyed, or in captivity. And you are now taking the same way to your own destruction. Verse 9 Have ye forgotten the wickedness of your fathers - It seems that the women were principal agents in idolatrous practices; for the queens - the wives, of rulers and of common people, burnt incense to the queen of heaven, (the moon), Jer 44:17, and poured out drink-offerings to her. Verse 15 Then all the men - and all the women - We have not seen the women in determined rebellion before. Here they make a common cause with their idolatrous husbands. Verse 19 And when we burned incense to the queen of heaven - The Moon seems to have been called מלכת melecheth, as the sun was called מלך molech. The Hindoos pour out water to the sun thrice a day; and to the moon whenever they worship her. The idolatrous worship of these people was a sort of imitation of the worship of the true God; only sacrifice was not common in it. The factious women here tell us in what it consisted. 1. They burnt incense to the moon, and perhaps to the sun and the planets. 2. They poured out libations to her. 3. They made and consecrated cakes to her. All these were prescribed in the worship of the true God. See, among others, Exo 29:23, etc.; Lev 2:4; Lev 23:16; and Num 6:15. And the women vindicate their conduct by asserting that they did all this by the consent of their husbands: "Did we worship her without our men?" Verse 22 Therefore is your land a desolation - I grant that ye and your husbands have joined together in these abominations; and what is the consequence? "The Lord could no longer bear because of your evil doings; and therefore is your land a desolation, and an astonishment, and a curse, without an inhabitant, this day." Verse 30 Behold I will give Pharaoh-hophra - That is, Pharaoh Apries. How this and the prophecies in the preceding chapter were fulfilled, we learn from ancient historians. The sum of such information is this: the subjects of Pharaoh Apries rebelling, he sent Amasis, one of his generals, to reduce them to their duty. But no sooner had Amasis begun to make his speech, than they fixed a helmet on his head, and proclaimed him king. Amasis accepted the title, and confirmed the Egyptians in their revolt; and the greater part of the nation declaring for him, Apries was obliged to retire into Upper Egypt; and the country being thus weakened by intestine war, was attacked and easily overcome by Nebuchadnezzar, who on quitting it left Amasis his viceroy. After Nebuchadnezzar's departure, Apries marched against Amasis; but, being defeated at Memphis, was taken prisoner, carried to Sais, and was strangled in his own palace, thus verifying this prophecy. See Herodotus in Euterpe. Thus Nebuchadnezzar made an easy conquest of the land. He conquered it as easily as "a shepherd puts on his cloak: he went thence in peace," having clothed himself with its spoils; and left all quiet under a viceroy of his own choosing. The rebellion of Pharaoh's subjects was the "fire that God kindled in Egypt," Jer 43:12. And thus was he "delivered into the hands of his enemies," his revolted people; and "into the hand of him who sought his life," i.e., Amasis his general. And thus the whole prophecy was literally fulfilled. Introduction This chapter is evidently connected with the subject treated of in the thirty-sixth. Baruch, who had written the prophecies of Jeremiah, and read them publicly in the temple, and afterwards to many of the princes, is in great affliction because of the awful judgments with which the land of Judah was about to be visited; and also on account of the imminent danger to which his own life was exposed, in publishing such unwelcome tidings, Jer 45:1-3. To remove Baruch's fear with respect to this latter circumstance, the prophet assures him that though the total destruction of Judea was determined because of the great wickedness of the inhabitants, yet his life should be preserved amidst the general desolation, Jer 45:4, Jer 45:5

Sermon to the Jews in Egypt; Jeremiah's Remonstrance. ( b. c. 587.) 1 The word that came to Jeremiah concerning all the Jews which dwell in the land of Egypt, which dwell at Migdol, and at Tahpanhes, and at Noph, and in the country of Pathros, saying, 2 Thus saith the Lord of hosts, the God of Israel; Ye have seen all the evil that I have brought upon Jerusalem, and upon all the cities of Judah; and, behold, this day they are a desolation, and no man dwelleth therein, 3 Because of their wickedness which they have committed to provoke me to anger, in that they went to burn incense, and to serve other gods, whom they knew not, neither they, ye, nor your fathers. 4 Howbeit I sent unto you all my servants the prophets, rising early and sending them, saying, Oh, do not this abominable thing that I hate. 5 But they hearkened not, nor inclined their ear to turn from their wickedness, to burn no incense unto other gods. 6 Wherefore my fury and mine anger was poured forth, and was kindled in the cities of Judah and in the streets of Jerusalem; and they are wasted and desolate, as at this day. 7 Therefore now thus saith the Lord , the God of hosts, the God of Israel; Wherefore commit ye this great evil against your souls, to cut off from you man and woman, child and suckling, out of Judah, to leave you none to remain; 8 In that ye provoke me unto wrath with the works of your hands, burning incense unto other gods in the land of Egypt, whither ye be gone to dwell, that ye might cut yourselves off, and that ye might be a curse and a reproach among all the nations of the earth? 9 Have ye forgotten the wickedness of your fathers, and the wickedness of the kings of Judah, and the wickedness of their wives, and your own wickedness, and the wickedness of your wives, which they have committed in the land of Judah, and in the streets of Jerusalem? 10 They are not humbled even unto this day, neither have they feared, nor walked in my law, nor in my statutes, that I set before you and before your fathers. 11 Therefore thus saith the Lord of hosts, the God of Israel; Behold, I will set my face against you for evil, and to cut off all Judah. 12 And I will take the remnant of Judah, that have set their faces to go into the land of Egypt to sojourn there, and they shall all be consumed, and fall in the land of Egypt; they shall even be consumed by the sword and by the famine: they shall die, from the least even unto the greatest, by the sword and by the famine: and they shall be an execration, and an astonishment, and a curse, and a reproach. 13 For I will punish them that dwell in the land of Egypt, as I have punished Jerusalem, by the sword, by the famine, and by the pestilence: 14 So that none of the remnant of Judah, which are gone into the land of Egypt to sojourn there, shall escape or remain, that they should return into the land of Judah, to the which they have a desire to return to dwell there: for none shall return but such as shall escape. 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 ( v. 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 ( Ps. cxxxvii. 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 ( v. 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 ( v. 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 ( v. 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, v. 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 his 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, thou shouldst hate it. But did they regard what God said to them? No: " They hearkened not, nor inclined their ear ( v. 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 ( v. 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 ( v. 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 ( v. 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 should 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 ( v. 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. xiii. 18 , 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, v. 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 ( ch. xlii. 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 ( v. 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, v. 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, Ps. xxxiv. 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 ( v. 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, v. 12, 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, v. 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 ( ch. xlii. 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?