3 Because of the evil which they have done, moving me to wrath by burning perfumes in worship to other gods, who were not their gods or yours or the gods of their fathers.
Then he said to me, Have you seen this, O son of man? is it a small thing to the children of Judah that they do the disgusting things which they are doing here? for they have made the land full of violent behaviour, making me angry again and again: and see, they put the branch to my nose. For this reason I will let loose my wrath: my eye will not have mercy, and I will have no pity.
Has not this come on you because you have given up the Lord your God, who was your guide by the way? And now, what have you to do on the way to Egypt, to get your drink from the waters of the Nile? or what have you to do on the way to Assyria, to get your drink from the waters of the River? The evil you yourselves have done will be your punishment, your errors will be your judge: be certain then, and see that it is an evil and a bitter thing to give up the Lord your God, and no longer to be moved by fear of me, says the Lord, the Lord of armies.
And they made their hearts like the hardest stone, so that they might not give ear to the law and the words which the Lord of armies had said by the earlier prophets: and there came great wrath from the Lord of armies. And it came about that as they would not give ear to his voice, so I would not give ear to their voice, says the Lord of armies:
Her rulers in her are like a loud-voiced lion violently taking his food; they have made a meal of souls; they have taken wealth and valued property; they have made great the number of widows in her. Her priests have been acting violently against my law; they have made my holy things unclean: they have made no division between what is holy and what is common, and they have not made it clear that the unclean is different from the clean, and their eyes have been shut to my Sabbaths, and I am not honoured among them. Her rulers in her are like wolves violently taking their food; putting men to death and causing the destruction of souls, so that they may get their profit. And her prophets have been using whitewash, seeing foolish visions and making false use of secret arts, saying, This is what the Lord has said, when the Lord has said nothing. The people of the land have been acting cruelly, taking men's goods by force; they have been hard on the poor and those in need, and have done wrong to the man from a strange land. And I was looking for a man among them who would make up the wall and take his station in the broken place before me for the land, so that I might not send destruction on it: but there was no one. And I let loose my passion on them, and have put an end to them in the fire of my wrath: I have made the punishment of their ways come on their heads, says the Lord.
I said, O my God, shame keeps me from lifting up my face to you, my God: for our sins are increased higher than our heads and our evil-doing has come up to heaven. From the days of our fathers till this day we have been great sinners; and for our sins, we and our kings and our priests have been given up into the hands of the kings of the lands, to the sword and to prison and to loss of goods and to shame of face, as it is this day. And now for a little time grace has come to us from the Lord our God, to let a small band of us get free and to give us a nail in his holy place, so that our God may give light to our eyes and a measure of new life in our prison chains. For we are servants; but our God has not been turned away from us in our prison, but has had mercy on us before the eyes of the kings of Persia, to give us new strength to put up again the house of our God and to make fair its waste places, and to give us a wall in Judah and Jerusalem. And now, O our God, what are we to say after this? for we have not kept your laws, Which you gave to your servants the prophets, saying, The land into which you are going, to take it for a heritage, is an unclean land, because of the evil lives of the peoples of the land and their disgusting ways, which have made the land unclean from end to end.
Say, Give ear to the word of the Lord, O kings of Judah and people of Jerusalem; the Lord of armies, the God of Israel, has said, See, I will send evil on this place which will be bitter to the ears of anyone hearing of it. Because they have given me up, and made this place a strange place, burning perfumes in it to other gods, of whom they and their fathers and the kings of Judah had no knowledge; and they have made this place full of the blood of those who have done no wrong;
Then you will say to them, Because your fathers have given me up, says the Lord, and have gone after other gods and become their servants and their worshippers, and have given me up and have not kept my law; And you have done worse evil than your fathers; for see, every one of you is guided by the pride of his evil heart, so as not to give ear to me:
Who is the wise man able to see this? who is he to whom the word of the Lord has come, so that he may make it clear? why is the land given to destruction and burned up like a waste place, so that no one goes through? And the Lord said, Because they have given up my law which I put before them, giving no attention to my voice and not being guided by it; But they have been walking in the pride of their hearts, going after the Baals, as their fathers gave them teaching.
Worthy.Bible » Commentaries » Commentary Critical and Explanatory on the Whole Bible » Commentary on Jeremiah 44
Commentary on Jeremiah 44 Commentary Critical and Explanatory on the Whole Bible
CHAPTER 44
Jer 44:1-30. Jeremiah Reproves the Jews for Their Idolatry in Egypt, and Denounces God's Judgments on Them and Egypt Alike.
1. Migdol—meaning a "tower." A city east of Egypt, towards the Red Sea (Ex 14:2; Nu 33:7).
Noph—Memphis, now Cairo (Jer 2:16).
Pathros—Upper Egypt (Isa 11:11).
2. evil … upon Jerusalem—If I spared not My own sacred city, much less shall ye be safe in Egypt, which I loathe.
3. they went—implying perverse assiduity: they went out of their way to burn incense (one species of idolatry put for all kinds), &c.
4. (2Ch 36:15).
7. now—after so many warnings.
commit … this … evil against your souls—(Jer 7:19; Nu 16:38; Pr 8:36). It is not God whom you injure, but yourselves.
8. in … Egypt—where they polluted themselves to ingratiate themselves with the Egyptians.
ye be gone—not compelled by fear, but of your own accord, when I forbade you, and when it was free to you to stay in Judea.
that ye might cut yourselves off—They, as it were, purposely courted their own ruin.
9. Have you forgotten how the wickednesses of your fathers were the source of the greatest calamities to you?
their wives—The Jews' worldly queens were great promoters of idolatry (1Ki 11:1-8; 15:13; 16:31).
the land of Judah—They defiled the land which was holy unto God.
10. They … you—The third person puts them to a distance from God on account of their alienating themselves from Him. The second person implies that God formerly had directly addressed them.
humbled—literally, "contrite" (Ps 51:17).
neither … feared—(Pr 28:14).
11. Behold, I will set my face against you for evil—(See on Le 17:10).
and to cut off all Judah—that is, all the idolaters; Jer 44:28 shows that some returned to Judea (compare Jer 42:17).
14. none … shall escape … that they should return, &c.—The Jews had gone to Egypt with the idea that a return to Judea, which they thought hopeless to their brethren in Babylon, would be an easy matter to themselves in Egypt: the exact reverse should happen in the case of each respectively. The Jews whom God sent to Babylon were there weaned from idolatry, and were restored; those who went to Egypt by their perverse will were hardened in idolatry, and perished there.
have a desire—literally, "lift up (their) soul," that is, their hopes (compare Jer 22:27, Margin; De 24:15, Margin).
none shall return but such as shall escape—namely, the "small number" (Jer 44:28) who were brought by force into Egypt, as Jeremiah and Baruch, and those who, in accordance with Jeremiah's advice, should flee from Egypt before the arrival of the Chaldeans (see on Jer 42:17). Calvin less probably refers the words to the return of the exiles in Babylon, which the Jews in Egypt regarded as hopeless.
15. their wives—The idolatry began with them (1Ki 11:4; 1Ti 2:14). Their husbands' connivance implicated them in the guilt.
16. we will not—(Jer 6:16).
17. whatsoever … goeth … out of our … mouth—whatever vow we have uttered to our gods (Jer 44:25; De 23:23; Jud 11:36). The source of all superstitions is that men oppose their own will and fancies to God's commands.
queen of heaven—(See on Jer 7:18); Ashtaroth or Astarte.
we … fathers … king, &c.—The evil was restricted to no one class: all from the highest to the lowest shared the guilt.
then had we plenty—Fools attribute their seeming prosperity to God's connivance at their sin: but see Pr 1:32; Ec 8:11-13. In fact, God had often chastised them for their idolatry (see Jud 2:14); but it is the curse of impiety not to perceive the hand of God in calamities.
victuals—Men cast away the bread of the soul for the bread that perisheth (De 8:3; Joh 6:27). So Esau (Heb 12:16).
18. They impute their calamities to their service of God, but these are often marks of His favor, not of wrath, to do His people good at their latter end (De 8:16).
19. make … cakes to worship her—Maurer translates, "to form her image." Crescent-shaped cakes were offered to the moon. Vulgate supports English Version.
without our men—The women mentioned (Jer 44:15); "a great multitude" here speak: we have not engaged in secret night orgies which might justly be regarded unfavorably by our husbands: our sacred rites have been open, and with their privity. They wish to show how unreasonable it is that Jeremiah should oppose himself alone to the act of all, not merely women, but men also. The guilty, like these women, desire to shield themselves under the complicity of others. Instead of helping one another towards heaven, husband and wife often ripen one another for hell.
21. The incense … did not the Lord remember—Jeremiah owns that they did as they said, but in retort asks, did not God repay their own evil-doing? Their very land in its present desolation attests this (Jer 44:22), as was foretold (Jer 25:11, 18, 38).
23. law—the moral precepts.
statutes—the ceremonial.
testimonies—the judicial (Da 9:11, 12).
25. Ye … have both spoken with … mouths, and fulfilled with … hand—ironical praise. They had pleaded their obligation to fulfil their vows, in excuse for their idolatry. He answers, no one can accuse you of unsteadiness as to your idolatrous vows; but steadfastness towards God ought to have prevented you from making, or, when made, from keeping such vows.
ye will surely accomplish … vows—Jeremiah hereby gives them up to their own fatal obstinacy.
26. I have sworn—I, too have made a vow which I will fulfil. Since ye will not hear Me speaking and warning, hear Me swearing.
by my great name—that is, by Myself (Ge 22:16), the greatest by whom God can swear (Heb 6:13, 14).
my name shall no more be named—The Jews, heretofore, amidst all their idolatry, had retained the form of appeal to the name of God and the law, the distinctive glory of their nation; God will allow this no more (Eze 20:39): there shall be none left there to profane His name thus any more.
27. watch over … for evil—(Jer 1:10; Eze 7:6). The God, whose providence is ever solicitously watching over His people for good, shall solicitously, as it were, watch for their hurt. Contrast Jer 31:28; 32:41.
28. small number—(see on Jer 44:14; and Jer 42:17; Isa 27:13); compare "all-consumed" (Jer 44:27). A band easily counted, whereas they were expecting to return triumphantly in large numbers.
shall know—most of them experimentally, and to their cost.
whose words … mine, or theirs—Hebrew, "that from Me and them." Jehovah's words are His threats of destruction to the Jews; theirs, the assertion that they expected all goods from their gods (Jer 44:17), &c. "Mine"; by which I predict ruin to them. "Theirs"; by which they give themselves free scope in iniquity.
shall stand—(Ps 33:11).
29. this … sign unto you—The calamity of Pharaoh-hophra (see on Jer 44:30) shall be a sign to you that as he shall fall before his enemy, so you shall subsequently fall before Nebuchadnezzar (Mt 24:8) [Grotius]. Calvin makes the "sign" to be simultaneous with the event signified, not antecedent to it, as in Ex 3:12. The Jews believed Egypt impregnable, so shut in was it by natural barriers. The Jews being "punished in this place" will be a sign that their view is false, and God's threat true. He calls it "a sign unto you," because God's prediction is equivalent to the event, so that they may even now take it as a sign. When fulfilled it would cease to be a sign to them: for they would be dead.
30. Hophra—in Herodotus called Apries. He succeeded Psammis, the successor of Pharaoh-necho, who was beaten by Nebuchadnezzar at Carchemish, on the Euphrates. Amasis rebelled against, and overcame him, in the city Sais.
them that seek his life—Herodotus, in curious accordance with this, records that Amasis, after treating Hophra well at first, was instigated, by persons who thought they could not be safe unless he were put to death, to strangle him. "His enemies" refer to Amasis, &c.; the words are accurately chosen, so as not to refer to Nebuchadnezzar, who is not mentioned till the end of the verse, and in connection with Zedekiah (Eze 20:3; 30:21). Amasis' civil war with Hophra pioneered the way for Nebuchadnezzar's invasion in the twenty-third year of his reign [Josephus, Antiquities, 10.11].