Jeremiah 43:1

famine, they should be destroyed by pestilence. It is a common mode of speaking with the Prophets, as it is well known, that when they intimate that the ungodly in vain hope for impunity, they represent God as having at his command all kinds of punishment. Ye shall then, he says, die in that place which ye seek for your sojourn, he again shews the object of the people, for they did not intend to dwell perpetually in Egypt, but only for a time, until there was liberty to return to their own country. In short, they wished to be restored, as it were, against God's will; and yet they ceased not falsely to put forward the name of God, as hypocrites, who mock God, always do. Now follows, -- Chapter 43 Jeremiah 43:1-3 1. And it came to pass, that when Jeremiah had made an end of speaking unto all the people all the words of the LORD their God, for which the LORD their God had sent him to them, even all these words. 1. Et factum est quum finiisset Jeremias loqui ad totum populum cunctos sermones Jehovae Dei ipsorum, pro quibus miserat ipsum Jehova Deus ipsorum ad ipsos omnes (inquam) hos sermones; 2. Then spake Azariah the son of Hoshaiah, and Johanan the son of Kareah, and all the proud men, saying unto Jeremiah, Thou speakest falsely: the LORD our God hath not sent thee to say, Go not into Egypt to sojourn there: 2.

43:1-7 Only by pride comes contention, both with God and man. They preferred their own wisdom to the revealed will of God. Men deny the Scriptures to be the word of God, because they are resolved not to conform themselves to Scripture rules. When men will persist in sin, they charge the best actions to bad motives. These Jews deserted their own land, and threw themselves out of God's protection. It is the folly of men, that they often ruin themselves by wrong endeavours to mend their situation.

And it came to pass, that when Jeremiah had made an end of speaking unto all the people,.... The princes and the people, the whole body of them, who had desired the prophet to seek the Lord for them, and whom he called together to relate his answer, and declare his will; see Jeremiah 42:1 ; they heard him out, and that was as much as they did; for as soon as he had done, they rose up and contradicted him: however, he faithfully declared all the words of the Lord their God, for which the Lord their God sent him to them, even all the words; which are related in the preceding chapter, which were the words of the Lord, and so ought to have been regarded; and the rather, as they were the words of their God, whom they professed, and which he had sent his prophet to declare unto them; and who had kept back nothing, but had made known the whole; he had told the truth, and nothing but the truth, and all the truth.

These captains belonged to the party who had all along resisted Jeremiah's counsels, and had led Zedekiah astray. Now however that events had proved that the prophet's counsels had been wise and true, they cannot for shame find fault with him, but they affirm that he is under the influence of Baruch, a traitor who has sold himself to the Chaldaeans, and seeks only the hurt of the people. These captains belonged to the party who had all along resisted Jeremiah's counsels, and had led Zedekiah astray. Now however that events had proved that the prophet's counsels had been wise and true, they cannot for shame find fault with him, but they affirm that he is under the influence of Baruch, a traitor who has sold himself to the Chaldaeans, and seeks only the hurt of the people.

CHAPTER 43 Jer 43:1-13. 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.Johanan and the commanders discredit Jeremiah’s prophecy, Jeremiah 43:1-3, and, with the people, carry him and Baruch into Egypt, Jeremiah 43:4-7. He prophesieth, by a type, the conquest of Egypt by the Babylonians, Jeremiah 43:8-13. The Hebrew word which we translate words signifieth also things. The prophet is very exact in letting us know that he had from the Lord what he delivered to them, he therefore twice repeats it, the words of the lord their God, and for which the Lord had sent him to them: not that the prophets always limited themselves to those syllabical words they had revealed to them, but to the matter only of the revelation; which every minister of the gospel is still bound to do, delivering to the people only what they have received from the Lord, as 1 Corinthians 11:23, as to the matter and substance of what they deliver, though they clothe it with words and phrases of their own.

The march of the people to Egypt. - When Jeremiah had thus ended all the words which the Lord had announced to him for the people, then came forward Azariah (probably an error for Jezaniah, see on Jeremiah 42:1 ) the son of Hoshaiah, Johanan the son of Kareah, and the rest of the insolent men, and said to Jeremiah, "Thou dost utter falsehood; Jahveh our God hath not sent thee unto us, saying, Ye must not go to Egypt to sojourn there; Jeremiah 43:3 . But Baruch the son of Neriah inciteth thee against us, in order to give us into the hand of the Chaldeans, to kill us, and to take us captive to Babylon." אמרים is not the predicate to כּל־האנשׁים, but forms a resumption of ויּאמר, with which it thus serves to connect its object, Jeremiah, and from which it would otherwise be pretty far removed. Azariah (or, more correctly, Jezaniah) occupies the last place in the enumeration of the captains, Jeremiah 40:8 , and in Jeremiah 42:1 is also named after Johanan, who is the only one specially mentioned, in what follows, as the leader on the march. From this we may safely conclude that Jezaniah was the chief speaker and the leader of the opposition against the prophet. To avoid any reference to the promise they had made to obey the will of God, they declare that Jeremiah's prophecy is an untruth, which had been suggested to him, not by God, but by his attendant Baruch, with the view of delivering up the people to the Chaldeans.

to avoid, ## Jeremiah 43:1 JEREMIAH CHAPTER 43 Johanan and the commanders discredit Jeremiah’s prophecy, Jer_43:1-3, and, with the people, carry him and Baruch into Egypt, Jer_43:4-7. He prophesieth, by a type, the conquest of Egypt by the Babylonians, Jer_43:8-13. The Hebrew word which we translate ## words signifieth also things . The prophet is very exact in letting us know that he had from the Lord what he delivered to them, he therefore twice repeats it, the words of the lord their God , and for which the Lord had sent him to them: not that the prophets always limited themselves to those syllabical words they had revealed to them, but to the matter only of the revelation; which every minister of the gospel is still bound to do, delivering to the people only what they have received from the Lord, as 1Co_11:23, as to the matter and substance of what they delive r, though they clothe it with words and phrases of their own. Jeremiah 43:2 Of ## Johanan we have before heard, but not of ## Azariah, unless under the name of Jezaniah , Jer_42:1, but that is uncertain. These men are called proud men , either because they were the great men, or because their conceit of themselves led them int o this fatal error. Pride is nothing else but a man’s mind swelling in an opinion of himself, and always takes its rise from some higher ground the person possessed of it thinks he stands u

It is not here meant that Jehovah cleansed Jeremiah from original sin or regenerated him by His Spirit; but separated him to his peculiar prophetical office, including in its range, not merely the Hebrews, but also the nations hostile to them (Jeremiah 25:12-38; 27:1-21; 46:1-51:64), [H ENDERSON ]. Not the effect, but the predestination in Jehovah's secret counsel, is meant by the sanctification here (compare Luke 1:15, 41; Acts 15:18; Galatians 1:15; Ephesians 1:11). ## 6. From the long duration of his office (Jeremiah 1:2, 3; Jeremiah 40:1, &c.; Jeremiah 43:8, &c.), it is supposed that he was at the time of his call under twenty-five years of age. child —the same word is translated, "young man" (2 Samuel 18:5). The reluctance often shown by inspired ministers of God (Exodus 4:10; 6:12, 30; Jonah 1:3) to accept the call, shows that they did not assume the office under the impulse of self-deceiving fanaticism, as false prophets often did. 7. to all that —to all "to whom" [R OSENMULLER ]. Rather, "to all against whom"; in a hostile sense (compare Jeremiah 1:8, 17, 18, 19) [M AURER ]. Such was the perversity of the rulers and people of Judea at that time, that whoever would desire to be a faithful prophet needed to arm himself with an intrepid mind; Jeremiah was naturally timid and sensitive; yet the Spirit moulded him to the necessary degree of courage without taking away his peculiar individuality. 8. (Ezekiel 2:6; 3:9). I am with thee —(Exodus 3:12; Joshua 1:5). 9.

26 . all the people … and the captains of the armies [R.V. forces ] arose and came to Egypt ] Feeling now sure that there would be reason to fear because of the servants of the Chaldæans. They were in a panic, and fled away in spite of the exhortations of Jeremiah, and they carried Jeremiah with them into Egypt ( Jeremiah 43:1-7 ). On their arrival at Tahpanhes and on the prophetic action of Jeremiah there, read Jeremiah 43:8-13 . Other Jewish settlements in Egypt mentioned by the prophet ( Jeremiah 44:1 ) are Migdol, Noph and the country of Pathros.

(18) Tehaphnehes.— ( Jeremiah 2:16 ; Jeremiah 43:7-9 ; Jeremiah 44:1 ; Jeremiah 46:14 .) Otherwise called Tahpanhes; the city Daphne, also a frontier town near Pelusium, strongly fortified. It may be especially mentioned, because the Jews who fled from Palestine through fear of Nebuchadnezzar had taken refuge there (Jeremiah 43, 44). The day shall be darkened.—This is a common prophetic form of describing coming calamity. (See Ezekiel 30:3, Ezekiel 32:8; Isaiah 13:10; Joel 2:10; Joel 2:31; Joel 3:15; Amos 8:9; Matthew 24:29, &c.) The yokes of Egypt.—Not the yokes placed upon Egypt, but the tyranny which she exercised over others. The fuller expression, “bands of a yoke,” occurs in Ezekiel 34:27, and also in Leviticus 26:13, the latter in reference to the deliverance of Israel from the bondage of Egypt. It appears from Jeremiah 43:9-10 that there was a royal palace at Tahpanhes, and it was foretold by the prophet that Nebuchadnezzar should there set up his pavilion, and thence smite Egypt. It is correspondingly foretold here that the power of Egypt should there be broken, because this and the neighbouring Pelusium were the frontier fortresses and keys of the land.

Sic. xvi. 51), and has entirely disappeared, with the exception of some heaps of ruins which still bear the name of Tel Bastah, about seven hours' journey from the Nile (compare Ges. Thes. pp. 1101ff., and Leyrer in Herzog's Encyclopaedia, s.v.). The Nomos of Bubastis, according to Herod. ii. 166, was assigned to the warrior-caste of Calasirians. The בּחוּרים, the young military men, will fall by the sword; and הנּה, not αἱ γυναῖκες (lxx and others), but the cities themselves, i.e., their civil population as distinguished from the military garrison, shall go into exile. This explanation of הנּה is commended by בּנותיה in Ezekiel 30:18. תּחפנחס or תּחפּנחס (Jeremiah 43:7., Ezekiel 44:1; Ezekiel 46:14), and תּחפנס in Jeremiah 2:16 (Chetib), is Τάφναι, Τάφνη (lxx), or Δάφναι (Herod. ii. 30. 107), a frontier city of Egypt in the vicinity of Pelusium, after the time of Psammetichus a fortification with a strong garrison, where a palace of Pharaoh was also to be found, according to Jeremiah 43:9. After the destruction of Jerusalem, a portion of the Jews took refuge there, and to them Jeremiah predicted the punishment of God on the conquest of Egypt by Nebuchadnezzar (Jeremiah 43:7., Ezekiel 44:1.). In the case of השך the reading varies; the printed Masora at Genesis 39:3 giving חשׂך as the reading to be found in all the codices examined by the author of the Masora; whereas many of the codices and printed editions have חשׁך, and this is adopted in all the ancient versions.