Jeremiah 43 commentary

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.

God can find his people wherever they are. The Spirit of prophecy was not confined to the land of Israel. It is foretold that Nebuchadnezzar should destroy and carry into captivity many of the Egyptians. Thus God makes one wicked man, or wicked nation, a scourge and plague to another. He will punish those who deceive his professing people, or tempt them to rebellion.

Here the Prophet proceeds with the remaining part of the narrative. He says that the whole people obstinately persevered in their wicked design, so that he effected nothing by his warning and protest. Now this stupidity of the people was monstrous; for they had found out by experience the fidelity of the Prophet for many years; and further, they had gone to him because they believed that he was a faithful and an approved servant of God. He had not merely answered them in God’s name, but as he knew their hardness, he added protestations which might have moved even stones. But he addressed the deaf; and it hence appears that they were wholly fascinated by the devil. And thus let us learn not to mock God, nor bring a double heart when we inquire as to his will, but to suffer ourselves to be ruled by his word.

Now he says, that when he had finished speaking to the whole people, as God had commanded, then John the son of Kareah, and Azariah the son of Hoshaiah, being the first among them, spoke against him. As to Azariah, we cannot know with any certainty what he was. But we have here in John the son of Kareah an example deserving of notice. We have seen that he was a bold, wise, and prudent man, and also of an upright mind. In short, when we consider what the Prophet has before said of him, we cannot but think he was by nature a heroic man; nay, when he is compared with Gedaliah, who, at the same time, was an excellent man, and whom the Prophet has adorned with high commendations, he yet far excelled him. Gedaliah, indeed, had a kind disposition, he was courageous in protecting the people, he was a man of integrity; and, besides, he was a father to the people, and so conducted himself when things were in a hopeless state, that, beyond the expectation of all, he gathered together the remnant of the people; and we have also seen that by his efforts the Prophet had been delivered from instant death. But John the son of Kareah had been a remarkable helper to him, having come to him of his own accord, and offered to him his assistance; and further, he faithfully and prudently warned him to beware of the perfidy of that unprincipled man, by whom he was afterwards killed. Gedaliah fell through extreme credulity. John, then, the son of Kareah, had a greater appearance of excellency than Gedaliah had exhibited. But what does the Spirit of God now declare respecting him and his associates? They are said to have been proud and obstinate. We hence see that some men excel in greatness of mind, and are yet of a refractory disposition; and this is for the most part the case during’ a disturbed state of things. For some come forth wonderfully courageous; but when things do not fall in with their wishes, they become ferocious and rebel against God and men, and besides, they will never bear to be brought under submission. Such, then, was John the son of Kareah: at one time he manifested extraordinary virtue, but at length it appeared what he really was.

The Prophet, with the authority of a judge, declares that he and his associates were proud: then Azariah the son of Hoshaiah, and John the son of Kareah, and all the proud men, said, A falsehood dost thou speak. This was extremely insolent and reproachful; for they had lately testified that they regarded Jeremiah as God’s faithful servant, and that they would receive whatever he might bring as God’s true oracle; but now they charge him with falsehood! how great was this presumption! But it hence appears how deep and various, and how tortuous are the recesses which are in the hearts of men; for at one time they announce honied words, and afterwards they utter nothing’ but virulence. So from the same mouth, as it were, almost in the same moment, comes forth what is sweet; and what is bitter.

Let us hence learn that the heart of man is full of every kind of deceit, until it be cleansed by the Spirit of God. We also see, when once impiety boils up, to what extremes it will proceed; for these men were not only insolent and reproachful towards Jeremiah, but also towards God himself. And they did not now make evasions as before, nor did they raise objections; but they openly raved against the Prophet. Thus hypocrisy has indeed for a time its coverings, but when the ungodly are urged by God, then they observe no bounds: Thou speakest what is false

They afterwards throw the blame on Baruch, who had been the Prophet’s faithful servant. As they could not find out any reason why Jeremiah should speak falsely, they turned their fury against Baruch. They did not then spare Jeremiah for honor’s sake, but as they had no reason whatever to speak evil of him, they fixed the blame on Baruch, who yet was as innocent as Jeremiah. Baruch, they said, excites thee against us Had Jeremiah so prophesied through the influence of another, yet his crime might have been at least extenuated. Now they said that he was mendacious, and brought forth nothing but impositions; but the ungodly do not regard what they say, for the devil drives them on headlong. And they charged Baruch with a very groat crime, that he wished to betray them to the Chaldeans, and then to expose them to slaughter, and to deliver them that they might be driven into exile. All this would have been the greatest cruelty.: But then if we consider what sort of man Baruch had been, and how innocently he had conducted himself, how he had endangered his life in defending the true worship of God and prophetic doctrine, there was surely no reason for loading him with so great a reproach.

But we see that God’s servants have been always exposed to extreme reproaches, even when they have exhibited the greatest integrity. If then, at this day, we hear of evil reports, after having labored to act uprightly, it ought not to appear to us a hard or a new thing to bear them with patience. We must, indeed, do what we can to stop the mouths of the malevolent and the wicked; nor ought we to give occasion, as Paul admonishes us, to the malignant. But when we have done our duty faithfully, if yet dogs bark at us, if we be loaded with many reproaches and crimes, let us learn patiently to endure them. This, then, ought to be done by us, since we see that Baruch was accused of extreme perfidy and cruelty.

What now had Baruch to do with the Chaldeans? Had he fled to them? Was he anxious to gain influence for himself? or to procure favor for himself? There was no such thing; he always followed Jeremiah wherever he went. Jeremiah had indeed obtained some favor; but this was to be attributed to the gratuitous kindness of God. Baruch, then, had got leave from the Chaldeans to remain with the Prophet; for the condition of both was the same. But yet he had not followed the Chaldeans, when his option was given to him. For when the Chaldeans offered quietness and rest to Jeremiah, Baruch might have also gone to that fertile country; but he chose to remain in the land. We hence see that he had removed from himself every suspicion, and yet he could not stop the mouths of the malevolent, but they slandered and. calumniated him. Let us then know that God’s servants prove their firmness and constancy, when they are assailed on every side by the calumnies of men, and yet are satisfied with the testimony of their own conscience, and go on in their course, and look forward to the judgment of God, and care not what men think or speak, provided God approves of them, and is their judge in heaven.

PRAYER

Grant, Almighty God, that since we see what thou didst formerly threaten to all the despisers of thy word, we may learn to suffer ourselves to be ruled by thee, and so surrender all our powers and faculties to thy will, that we may receive immediately without any dispute whatever thou commandest, and so prove our sincerity, that our deeds may correspond with our words, and that our life may shew that we do not falsely profess thy holy name, but declare what we have in our minds and what thou thyself knowest, until the last day shall at length appear, when the books shall be opened, and all the thoughts of men shall be revealed, so that we may then appear upright in thy sight, through Christ our Lord. — Amen.

Lecture One Hundred and Fifty-Ninth

Jeremiah 43:4

4. So Johanan the son of Kareah, and all the captains of the forces, and all the people, obeyed not the voice of the LORD, to dwell in the land of Judah.

4. Et non audivit Joannes filius Kareah, neque omnes principes (duces) copiarum, neque torus popu-lus, vocem Jehovae, ut habitarent in terra Jehudah.

The Prophet had sufficiently shewn that John the son of Kareah and the rest had not in good faith inquired of the Prophet what the will of God was; for when they saw that God’s counsel did not harmonize with their wicked and foolish desire, they rose up against the Prophet. But he now more clearly condemns their obstinacy in not obeying God; and it is said emphatically, that they did not obey the voice of God, because they denied that God had spoken. Though then they sought to evade, Jeremiah on the other hand declares, that he was a true interpreter of God’s will, that he had announced nothing but what had come from God. He then brings them all in as guilty, the leaders and the whole people, that no man might think it strange that innocent men, willing to submit to God, were driven into Egypt. Hence the Prophet shews here that they were all implicated in the same sin, since the leaders alone did not resist the oracle, but also the whole people. It now follows,

Jeremiah 43:5-7

5. But Johanan the son of Kareah, and all the captains of the forces, took all the remnant of Judah, that were returned from all nations whither they had been driven, to dwell in the land of Judah;

5. Et assumpsit Joannes filius Kareah et cuncti duces copiarum reliquias Jehudah, quae reversae fuerant e cunctis gentibus, ad quas illuc expulsae fuerant (sed abundat illuc) ad habitandum in terra Jehudah;

6. Even men, and women, and children, and the king’s daughters, and every person that Nebuzaradan the captain of the guard had left with Gedaliah the son of Ahikam the son of Shaphan, and Jeremiah the prophet, and Baruch the son of Neriah.

6. Nempe viros et mulieres (assumpsit tam viros quam mulieres,) et pueritiam et filias Regis, et omnem animam, quam reliquerat Nabuzardan, princeps interfectorum, apud Godoliam filium Achikaro, filii Saphan, et apud Jeremiam Prophetam, et apud Baruch filium Neriae:

7. So they came into the land of Egypt: for they obeyed not the voice of the LORD: thus came they even to Tahpanhes.

7. Et venerunt in terram Aegypti, quia non obedierunt voci Jehovae, et venerunt usque ad Taphnees.

The Prophet now gives us a narrative of what he had briefly touched upon. He then says that John and the rest of the leaders took the remnant of the people, who were there alive, and those who had returned from various countries; for many had become fugitives among the Moabites and the Idumeans, when they saw the city surrounded by the forces of King Nebuchadnezzar. Then they fled here and there, as it usually happens, and waited for the issue of the war. But after Nebuchadnezzar had departed, and a permission had been given to Gedaliah to collect what remained of the people and to place them in cities and towns, many returned into the land, now desolate; for they had dwelt with aliens, and had been miserably treated. As then they could not settle out of their own land nor find any quiet habitation, they returned, as it is usual with men reduced to want, who have no settled dwelling. They then returned, that they might live under the protection of Gedaliah.

Now the Prophet says, that they were taken by John and brought into. Egypt. This then was the way in which they shewed their obstinacy. We hence see how audacious must these leaders have been, that they hesitated not to go into Egypt, though it was shewn to be a fatal step. There was not indeed at that time any army of Nebuchadnezzar in Judea, though his vengeance might have been dreaded. And then, having fled to: Egypt, they might have been ill-treated there, and not hospitably received.: But we hence perceive, that when men once shake off the yoke of God, they are hurried on by a diabolical madness, so that there is nothing insurmountable to them. Had they been asked whether they acted rightly, they might have raised a thousand arguments as excuses; but when they followed their own propensity, they in a manner, so to speak, leaped over the clouds. Impiety then is always full of rashness and audacity. But as we see that the ungodly thus rush headlong into ruin, even when God pronounces a curse on their counsels and proceedings, let us learn to take encouragement ever to obey God; for he promises a joyful and blessed issue at all times when we follow the ways pointed out by him. John then and the other leaders of the forces took the remnant of the people

And then he shews how little those exiles consulted their own good, who had returned to dwell in the land of Judea; for they might have still rested in safety among the nations who had in kindness received them; but in Egypt God soon executed his judgments on the natives as well as on strangers. But they deserved such a reward, because they preferred to obey the command of the perverse and obstinate, rather than to obey the voice of God speaking by his Prophet.

The Prophet also mentions particularly who they were; they were men and women and children Some render the last word “puberty,” which I do not approve, since Scripture speaks thus of children. Then John and his associates took childhood, or children; and he adds, the daughters of the king We have before inquired who these daughters of the king were: the probability is that they were his daughters by his concubines; and that they had been put in some safe place, so that if any great evil happened, they might not fall into the hands of enemies. Then these daughters of the king had returned with the other exiles, but were afterwards carried into Egypt.

At last he adds, all the souls which had been left by Nebuzaradan with Gedaliah, with Jeremiah, and with Baruch This had not been expressed elsewhere, that is, that Jeremiah and Baruch were joined with Gedaliah as rulers over the remnant of the people. But it was not the design of Jeremiah to relate everything that then took place. Now then, when an occasion occurred, he says that he and also Baruch were made governors in connection with Gedaliah. He then adds, that they all came into Egypt, or that they entered into Egypt,. For the word first used, ויבאו, vaibau, may be rendered, “and they entered into Egypt;” and then he adds, ויבאו עד-תחפנחס, vaibau od-tachephnuches, “and they entered (or penetrated) as far as Tachephnuches.” It was formerly one of the chief cities of Egypt; but its name has perished together with is wealth; for in heathen writers hardly the name of this city is found. They indeed mention the city Taphnim, but speak not of Taphnees. It is then probable, as changes take place in a country, that this city became by degrees forsaken, so as to become obscure and mean, and that other cities were built which exceeded it in wealth. He then says that they came to Taphnees It now follows, —

Jeremiah 43:8-10

8. Then came the word of the LORD unto Jeremiah in Tahpanhes, saying,

8. Et fuit sermo Jehovae ad Jeremiam in Taphnees, dicendo,

9. Take great stones in thine hand, and hide them in the clay in the brickkiln, which is at the entry of Pharaoh’s house in Tahpanhes, in the sight of the men of Judah;

9. Sume in manu tua (accipe in manu tua) lapides grandes (vel, magnas,) et absconde eos in luto (vel, caemento,) in fornace laterum, (vel, lacuna, unde sumitur materia ad formandos lapides,) qui locus (vel, quae fornax) est in porta domus Pharaonis in Taphnees, in oculis hominum Judaeorum;

10. And say unto them, Thus saith the LORD of hosts, the God of Israel; Behold, I will send and take Nebuchadrezzar the king of Babylon, my servant, and will set his throne upon these stones that I have hid; and he shall spread his royal pavilion over them.

10. Et dices ad eos, Sic dicit Jehova exercituum, Deus Israel, Ecce ego mitto (mittam,) et assumam Nabuchadnezer regem Babylonis, servum meum, et ponam solium ejus super lapides istos, quos abscondi, et extendet tenterium suum super ipsos.

This passage shews that the Prophet was by force drawn away with others, so that he became an exile in Egypt contrary to his own wishes; for he did not go there of his own accord, inasmuch as we have seen how strictly he forbade them all to go down to Egypt. He was, however, compelled to go there, as though he had been bound with chains. He did not then go there designedly, nor did he through despair follow those miserable men; for he would have preferred to die a hundred times through famine and want in the land of Judah rather than to have sought in this way the lengthening of his life. It then appears that he was driven there as it were by enemies.

But as nothing happens except through God’s purpose, so from this prophecy it appears that God ordered the going down of his servant, and that he was not so subjected to the will of the wicked, but that he was always guided by the hidden influence of God; for it was God’s will to have his herald even in the midst of Egypt, that he might declare to the Jews what, was to be. His doctrine, indeed, was not of any benefit to them; but it was God’s purpose to drive them as it were into madness, inasmuch as their wickedness was wholly irreclaimable; for it is a harder thing for the wicked to hear God’s voice when he threatens vengeance, than to feel his hand. When, therefore, the unbelieving avoid the word of God, they are still constrained, willing or unwilling, to hear what they willfully reject, even that God will be their judge. The Prophet then was sent, according to the hidden purpose of God, into Egypt, that he might there perform his wonted vocation and proceed in the discharge of his office, and there carry on his prophetic work.

But this prophecy was greatly disliked; for as the Jews had been already much exasperated, this threatening was still more calculated to kindle up their fury; and Jeremiah did also create danger to himself from the Egyptians, for he not only threatened the Jews, but also the whole kingdom of Egypt. We hence perceive how invincible was his courage, for he marched through certain deaths, and was yet terrified by no dangers, but performed the office entrusted to him by God. Some think that he was on this account stoned by the Jews; but this is not probable, nay, it may be gathered from other places that he died a natural death. However this may have been, his perseverance and firmness were wonderful, for he struggled to the end, and without weariness, with those wild beasts, whose savageness he had more than enough experienced.

Let us now see what this prophecy is: The word of Jehovah came to Jeremiah; and the sum of it is, that the Prophet was bidden not only to proclaim the vengeance of God, but also to confirm it by a visible symbol, as it was necessary to arouse unbelieving men. For so great was their stupidity, that unless God roused all their senses, they would have never attended; they were deaf. Then the Lord set before their eyes what they were unwilling and refused to hear. For this reason the Prophet was bidden to add an outward sign to his prophecy; according to what we have stated in other places, signs were often connected with the doctrine on account of the tardiness, or rather the stupidity of men.

He was then commanded to take great stones, and to hide them in the clay, or cement, in a brick-kiln, that is, in a kiln where bricks were burnt, or in a place where they were usually made, or where materials were taken to form them. And this place was not far from the palace of the king in the city of Taphnees, as the Prophet expressly declares; nay, he says that it was nigh the gate. As, then, this place was near the palace, the Prophet was bidden to hide there the stones, and in the sight of the Jews. This was the symbol. Now, it is shewn for what end God would have the stones to be fixed in the clay or cement; for if the stones were only rolled there with great labor by the Prophet, there would have been no instruction; and all signs we know are unmeaning and without any importance without the word. It is God’s word, then, that in a manner gives life to signs, and applies them for the benefit and instruction of men. Therefore God’s command is added, that he was to speak to the Jews: Thou shalt say to them, Thus saith Jehovah. He brings in God as the speaker, that the threatening might be more effectual, as it has been stated elsewhere; for if he had only related the words of God, he could not have thus arrested their attention, which was very tardy. This, then, is the reason why he speaks in the person of God himself.

Behold, I, — the particle demonstrative and the pronoun are both emphatical, הנני, enni; Behold, I send, he says, to bring Nebuchadnezzar, the king of Babylon, my servant, and will set his throne on these stones We now understand the drift of the whole, even that these stones were thrown into the cement, that God might build up a throne for Nebuchadnezzar. The time, indeed, for building the throne had not yet come; but God’s purpose was to lay the foundations, so that they might be hid until the time arrived. The Prophet, then, built a throne for Nebuchadnezzar, when he cast; these stones into the place of the brick-kiln.

We must now examine each particular in order. God says that he would send to bring Nebuchadnezzar, the king of Babylon. This mission must not be understood otherwise than that of the secret providence of God; for he had no attendants by whom he might send for Nebuchadnezzar, but he called him, as it were, by his nod only. Moreover, this mode of speaking is borrowed, taken from men, who, when they wish anything to be done, intimate what their object is; and then, when they give orders, they issue their commands. This is what earthly kings do, because they can by a nod only accomplish whatever comes to their minds. But God, who needs no external aids, is said to send when he executes his own purpose, and that by his incomprehensible power. And further, God intimates that when Nebuchadnezzar came, it would by no means be by chance, but to take vengeance on the perverse Jews, who hoped for a safe retirement in Egypt, when yet God promised them a quiet habitation in the land of Judah, had they remained there. Then God declares that he would be the leader of that march when Nebuchadnezzar came into Egypt, as though he had said that the war would be carried on under his banner. Nebuchadnezzar did not from design render obedience to God; for ambition and pride led him to Egypt when he came, and for this reason, because the Egyptians had so often provoked him, so that without dishonor to himself he could no longer defer vengeance. It was, then, for this reason he came, if we look to his object. But God declares that he overruled the king as well as all the Babylonians, so that he would arm them when he pleased, and bring them into Egypt, and by their means carry on war with the Egyptians.

For the same reason he calls him his servant; not that Nebuchadnezzar was worthy of so honorable a name, for he had nothing less, as we have said, than a design to serve God; but he is called God’s servant, because he executed what God himself had decreed: for the Scripture sometimes calls even the devils the servants of God; but in strict language, angels and the faithful are alone his servants. Kings and prophets are also, for a special reason, called God’s servants, to whom is committed the authority to rule or to teach. But in this place, as in many other places, the Scripture calls those God’s servants whom he employs to effect his purpose, even when they themselves have no such design. But the Prophet, no doubt, had also in view the Jews, so that they might know that this war was approved by God; for Nebuchadnezzar would not have come except he had been brought there by God.

It then follows, and I will set his throne This, also, is what God claims for himself, even the erecting of the throne of the King Nebuchadnezzar before the palace of the king of Egypt. The king of Babylon, doubtless, thought that the war was carried on through his own efforts and valor, and the courage of his soldiers; moreover, he sacrificed to his own fortune, as heathens use to do; and hence it is said in Isaiah of the Assyrian,

“He will not think so.” (Isaiah 10:7)

But God designed this to be declared to the Jews before the time, that they might then know that the just reward of their obstinacy would be rendered to them, for they were to be taught, as we have said, for their good and benefit. But as they were already inexcusable, it was God’s purpose to shame them more and more, so that they might know that a just punishment would be inflicted on them, because they had so obstinately rejected all the counsel of God.

I will, then, erect his throne on the stones which I have hidden The Prophet here speaks irregularly, now in God’s name, then in his own; but this was not done without reason. We have stated why he introduced God as the speaker, even that he might make the Jews more attentive; for he knew that all his threatenings would be derided except God’s majesty was set before them: but now he connects himself with God, as though he had said that he had nothing apart from God. This is the reason why he said, upon the stones which I have hid God had not hidden the stones, but the Prophet speaks, nevertheless, in the person of God. But, as I have already said, this connection shews that the prophetic word is so connected with the hand and power of God, that when the Prophet speaks, it ought to be counted the same, as though God openly thundered from heaven. And this mode of speaking ought to be carefully noticed, so that we may learn reverently to receive whatever faithful teachers declare in his name, while performing the duties of their office; for they are not to be looked upon as men, for otherwise whatever proceeds from them may be disregarded; but we ought to receive the doctrine proclaimed by their mouth as though God himself had descended from heaven to speak to us.

He afterwards adds, and he shall extend his tabernacle or his tent; for שפריר, shepherir, is taken from a word which means beauty, and properly means here a royal tent. It is rendered by the Sept. and Syr., “arms;” by the Vulg., “throne;” by the Targum., “tent.” Strange that there should be such a difference. It was something to be stretched out or extended, for such is the meaning of the verb; and it was something beautiful, for so the word means. It was probably a canopy erecton over the throne, which was to be set on the stones. — Ed. The hebrews do not give this name to the tents of shepherds, but only to those tents which excel in magnificence and splendor, according to what we say in French, Le pavillon du Roy. It now follows —

Jeremiah 43:11

11. And when he cometh, he shall smite the land of Egypt, and deliver such as are for death to death; and such as are for captivity to captivity; and such as are for the sword to the sword.

11. Et veniet et percutiet terram Aegypti; qui ad mortem, ad mortem; et qui ad exilium, ad exilium; et qui ad gladium, ad gladium.

He confirms the former verse by what he says here and in the two following verses to the end of the chapter. As Egypt had cities well fortified and deemed impregnable, the Jews never thought that the Chaldeans could so easily penetrate into them. For, first, that country is situated in a plain; and, secondly, in the midst of lakes: and it is in part surrounded by the Nile and the Red Sea. As, then, Egypt was on every side so well fortified, they thought that there would be there a quiet nest for them. But God declares that King Nebuchadnezzar would become the conqueror of the whole land; and he removes all objections when he says, —

Those for death, to death; those for captivity, to captivity; those for the sword, to the sword; as though he had said, “Were Egypt ever so populous, yet the immense multitude of men will avail nothing, for they shall be conquered by their enemy; for some shall perish by the sword, and some by various kinds of death, and some shall be driven into exile; and Egypt shall be destroyed, as though no one stood up in its defense.” We hence see that this was added, that the Prophet might shake off the false confidence of the Jews. To the same purpose are the two following verses.

Jeremiah 43:12

12. And I will kindle a fire in the houses of the gods of Egypt; and he shall burn them, and carry them away captives: and he shall array himself with the land of Egypt, as a shepherd putteth on his garment; and he shall go forth from thence in peace.

12. Et accendam ignem in aedibus deorum Aegypti; et comburet eas (vel, ipsos deos) et captivos abducet et involvet terram Aegypti, quemadmodum involvere solet pastor vestem suam; et egredietur illinc in pace.

He goes on with the same subject; and he ascribes to God the kindling of the fire, that the Jews might know that the war would be conducted by a divine power, and that Nebuchadnezzar would not come except through God’s providence. For though, as it has been said, he had his own reasons, yet God, by his wonderful power, led him, as it were, by the hand, to punish the Egyptians. They, indeed, deserved such a destruction, because they had by their fiat-teries deceived the miserable Jews, and had corrupted them. Besides, their allurements had been very ruinous, for through them the aid of God had been despised, and all the prophecies rejected. As then they had been the authors of all kinds of evils to the Jews, we hence infer that they deserved a dreadful vengeance; and this had been in due time made known to the Jews, but they did not believe it. Then the Prophet fully confirms what had been declared in his former prophecies.

I will kindle a fire, says God, in the temples of the gods of Egypt And he mentions temples, that the Jews might understand that no part of the land would be safe or secure from destruction: for it often happens that when the cruelty of enemies rages greatly, the temples are spared; for religion commands respect, and honor has been given also to idols, so that their temples have often remained untouched, when enemies have wholly overthrown all other things. But it is probable, that the Chaldeans had so great a presumption and pride, that they wished to destroy all the temples, that there might be no religion anywhere except among themselves. And some also among the Persians had this barbarity, as Xerxes, who, when he entered into Greece, and some parts of Asia, burnt and destroyed all the temples, and said also in derision, that all the gods in Greece were taken captive, and were shut up in the temples, and that he accomplished everything through his own valor. There is, indeed, no doubt but that Xerxes thus arrogantly triumphed over the gods of the Greeks; and such was probably the insolence displayed by the Chaldeans. However this may have been, yet God shews, that no place in Egypt would be held sacred: for the Chaldeans would even burn their temples. But at the same time he meant to cast a reproach on the obstinacy of the Jews, because they went down to Egypt, whose safety depended on idols. God then shews that they were more than blind, and wholly beside themselves, as though they were brute animals, when they hoped for a quiet port in Egypt, which was under the protection of false gods. God then says, that he would kindle a fire by which the temples of the gods of Egypt would be burned.

And he adds, and it or he will burn them This may be applied to the fire; but he, no doubt, speaks of the King Nebuchadnezzar, for it immediately follows, and shall carry them captives, and shall roll up the land of Egypt, as a shepherd his garment The verb properly means to cover, but it means also sometimes to gather up. It may be rendered here to roll up, as we say in French, trousser et entortiller. He intimates, that Nebuchadnezzar would, according to his own will, so rule in Egypt, that he would heap together all the wealth of the whole land: and as a shepherd, when he leads his flock to another place, collects his utensils, and rolls up his garments, or folds himself in them; so Nebuchadnezzar, says the Prophet, would gather together, or roll up the whole land of Egypt He mentions land, as signifying the wealth which Nebuchadnezzar accumulated. At length he adds, and thence shall he depart in peace He shews that the conquest would be complete, for the Egyptians would not dare to mutter, nor dare to follow their enemy on his departure; for he would be as though he were in a peaceable place, and in his own kingdom. The first verb is rendered in the third person, by the Sept., the Vulg., and the Syriac., “He will kindle;” but in the first by the Targum., “I will kindle.” The third person runs better with the context; but if a causative sense be given to the verb, it will be equally the same, “And I will cause him to kindle a fire in the houses of the gods of Egypt, and he will burn them, and carry them away captive; that is, he will burn the parts made of wood, and carry away the gold and the silver; “and he will put on the land of Egypt as the shepherd puts on his coat,” that is, he will put on the spoils of the land with the same ease and facility as the shepherd puts on his coat, and carry them away, no one molesting or hindering him. — Ed.

PRAYER

Grant, Almighty God, that as thou hast not only once shewn to us the way in which we are to walk, but also daily exhortest us to continue in it, and ever to go forward towards the right mark, — O grant, that we may never turn aside, but suffer ourselves to be ruled by thy voice; and though temptations may drive us here and there, may we ever follow thy command, and so persevere in obedience to thee, that we may at length, by experience, find that it is our happiness to commit ourselves to thee, and to follow thee as our leader, until thou bringest us into that celestial kingdom, which has been prepared for us by thine only-begotten Son.-Amen.

Lecture One Hundred and Sixtieth

Jeremiah 43:13

13 He shall break also the images of Bethshemesh, that is in the land of Egypt; and the houses of the gods of the Egyptians shall he burn with fire.

13. Et conteret statuas Beth-semes (vel, Heliopolios) quae est in terra Aegypti, et domos deorum.­Aegypti (hoc est, templa) exuret igni.

WE stated yesterday why Jeremiah spoke especially of the temples of the gods, even that the Jews might understand that nothing would escape destruction: for even the cruel-est enemies have usually withheld their hands from the temples of gods. If sanctity and religion would not preserve the temples, what then would become of private houses? He intimates, in short, that such would be the ruin of Egypt, that no part would escape.

But as Heliopolis was then in the greatest repute, he says, that the statues of all the gods in that city would be broken, for there the gods were especially worshipped. All heathen writers call it Heliopolis, to which the Hebrew word corresponds; for Bethsemes means the city of the sun; and Heliopolis means the same. As then this was the chief place where the gods of Egypt were found, the Prophet, in order to shew that the ruin of the whole land would be extreme, says that no temple would be there inviolate. So also Isaiah says, when speaking of the ruin of Egypt,

“Behold, God will come into Egypt, and will cut down before him all the idols.” (Isaiah 19:1)

He spoke of God’s coming, because, under his guidance it was, that Nebuchadnezzar led there his army, as it has been stated. God did not, indeed, appear from heaven, but the army of Nebuchadnezzar was a living representation of God’s power, when he punished the Egyptians. Now, he says, that when God came there armed, and carried on a warlike expedition, all the idols would be destroyed; for God would thus shew that the gods in whom the Egyptians trusted were false, that they were mere fictions, which could give no help when things came to an extremity. Now follows, —

CHAPTER 44

Jeremiah 44:1-7

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,

1. Sermo qui fuit ad Jeremiam ad omnes Judaeos qui habitabant in terra Aegypti, qui habitabant Magdali et in Taphneis et Memphi et in terra Pathros, dicendo,

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;

2. Sic dicit Jehova exercituum, Deus Israel, Vos vidistis omne malum quod adduxi super Jerusalem et super omnes urbes Jehudah; et ecce sunt (ipsae) vastitas hodie, et nullus in illis habitans,

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.

3. Propter malitiam quam perpetrarunt ad irritandum me ut proficiscerentur ad offerendum suffitum et ad serviendum diis alienis, quos non cognoverant ipsi, neque vos, neque patres vestri.

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.

4. Et misi ad vos omnes servos meos, Prophetas, mane surgens et mittens, dicendo, Agedum ne feceritis rem abominationis hujus quam odi:

5. But they hearkened not, nor inclined their ear to turn from their wickedness, to burn no incense unto other gods.

5. Et non audierunt et non inclinarunt aurem suam, ut reverterentur a malitia sua, et non offerrent suffitum diis alienis:

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.

6. Et effusa est excandescentia mea et iracundia mea, et exarsit in urbibus Jehudah et in compitis Jerusalem, et fuerunt in vastitatem et in desolationem (sicuti) secundum diem hunc.

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;

7. Et nunc dicit Jehova exercituum, Deus Israel, Quare vos facitis malum hoc grande contra animas vestras ad excidendum vobis virum et mulierem et parvulum et lactantem e medio Jehudah, ut non faciatis residuas vobis reliquias.

CHAPTER 43

Jr 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.

2. Azariah--the author of the project of going into Egypt; a very different man from the Azariah in Babylon (Da 1:7; 3:12-18).

proud--Pride is the parent of disobedience and contempt of God.

3. Baruch--He being the younger spake out the revelations which he received from Jeremiah more vehemently. From this cause, and from their knowing that he was in favor with the Chaldeans, arose their suspicion of him. Their perverse fickleness was astonishing. In the forty-second chapter they acknowledged the trustworthiness of Jeremiah, of which they had for so long so many proofs; yet here they accuse him of a lie. The mind of the unregenerate man is full of deceits.

5. remnant ... returned from all nations--(Jr 40:11, 12).

6. the king's daughters--Zedekiah's (Jr 41:10).

7. Tahpanhes--(See on Jr 2:16); Daphne on the Tanitic branch of the Nile, near Pelusium. They naturally came to it first, being on the frontier of Egypt, towards Palestine.

9. stones--to be laid as the foundation beneath Nebuchadnezzar's throne (Jr 43:10).

clay--mortar.

brick-kiln--Bricks in that hot country are generally dried in the sun, not burned. The palace of Pharaoh was being built or repaired at this time; hence arose the mortar and brick-kiln at the entry. Of the same materials as that of which Pharaoh's house was built, the substructure of Nebuchadnezzar's throne should be constructed. By a visible symbol implying that the throne of the latter shall be raised on the downfall of the former. Egypt at that time contended with Babylon for the empire of the East.

10. my servant--God often makes one wicked man or nation a scourge to another (Eze 29:18, 19, 20).

royal pavilion--the rich tapestry (literally, "ornament") which hung round the throne from above.

11. such as are for death to death--that is, the deadly plague. Some he shall cause to die by the plague arising from insufficient or bad food; others, by the sword; others he shall lead captive, according as God shall order it (see on Jr 15:2).

12. houses of ... gods--He shall not spare even the temple, such will be His fury. A reproof to the Jews that they betook themselves to Egypt, a land whose own safety depended on helpless idols.

burn ... carry ... captives--burn the Egyptian idols of wood, carry to Babylon those of gold and other metals.

array himself with the land, &c.--Is 49:18 has the same metaphor.

as a shepherd, &c.--He shall become master of Egypt as speedily and easily as a shepherd, about to pass on with his flock to another place, puts on his garment.

13. images--statues or obelisks.

Beth-shemesh--that is, "the house of the sun," in Hebrew; called by the Greeks "Heliopolis"; by the Egyptians, "On" (Ge 41:45); east of the Nile, and a few miles north of Memphis. Ephraim Syrus says, the statue rose to the height of sixty cubits; the base was ten cubits. Above there was a miter of a thousand pounds weight. Hieroglyphics are traced around the only obelisk remaining in the present day, sixty or seventy feet high. On the fifth year after the overthrow of Jerusalem, Nebuchadnezzar, leaving the siege of Tyre, undertook his expedition to Egypt [Josephus, Antiquities, 10.9,7]. The Egyptians, according to the Arabs, have a tradition that their land was devastated by Nebuchadnezzar in consequence of their king having received the Jews under his protection, and that it lay desolate forty years. But see on Eze 29:2; Eze 29:13.

shall he burn--Here the act is attributed to Nebuchadnezzar, the instrument, which in Jr 43:12 is attributed to God. If even the temples be not spared, much less private houses.

Thou speakest falsely - They had no other color for their rebellion than flatly to deny that God had spoken what the prophet related.

Men, and women, and children, and the king's daughters - See the note on Jer 41:10 (note). It is truly surprising that the Chaldeans should have left behind any of the royal family of Judah! But,

1. Perhaps they knew not there were any.

2. If they did know, they might think, being children of concubines, they could not inherit. Or,

3. That being females, they were not eligible. And they had taken care to seize all Zedekiah's sons, and slay them before his eyes.

Came they even to Tahpanhes - This city was called Daphne by the Greeks, and was situated at the extremity of Lower Egypt, near to Heliopolis. It was called Daphne Pelusiaca. They halted at this place, most probably for the purpose of obtaining the king's permission to penetrate farther into Egypt. It was at this place that, according to St. Jerome, tradition says the faithful Jeremiah was stoned to death by these rebellious wretches; for whose welfare he had watched, prayed, gone through many indignities, and suffered every kind of hardship. And now he sealed the truth of his Divine mission with his blood.

Take great stones - This discourse seems to have been delivered about a year after the destruction of Jerusalem. They pretended that they dared not stay in Judea for fear of the Chaldeans. The prophet here assures them that Nebuchadnezzar shall come to Egypt, extend his conquests in that kingdom, and place his tent over the very place where these stones were laid up, and destroy them. How these prophecies were fulfilled, see at the end of Jer 44:30 (note).

Such as are for death to death - See the note on Jer 15:2.

He shall burn them, and carry them away captives - Some of these gods, such as were of wood, he will burn; those of metal he will carry away. Some of them were of gold. See below.

Shall array himself with the land of Egypt - Shall take all its wealth, and all its grandeur; shall take all its spoils.

As a shepherd putteth on his garment - With as much ease, and with as little opposition; and with as full a confidence that it is now his own.

He shall go forth from thence in peace - He shall suffer no interruption, nor endure any disaster in his return from his Egyptian expedition. See the proof of all this in the notes at the end of Jer 44:30 (note).

He shall break also the images of Beth-shemesh - בית שמש beith shemesh is, literally, the house or temple of the sun; which was worshipped here, and whose images are said to have been of solid gold. These Nebuchadnezzar was to break and carry away; and the houses of the gods - all the temples of Egypt, he was to burn with fire. Beth-shemesh is the same as Heliopolis.

Tahpanhes - It was at this time the place where the king of Egypt made his residence.

Carry them - He shall carry away both the idols, and the inhabitants of Egypt captive. With the land - With the spoils of the land of Egypt, he shall clothe his army.

Beth - shemesh - Beth - shemesh is the name of a city, which had its name from a famous temple of the sun.

1 AND it came to pass, that when Jeremiah had made an end of speaking to 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.

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 alwayes 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 people only what they have received from the Lord, as 1 Cor. 11.23. as to the matter and substance of what they deliver, though they clothe it with words, and phrases of their own.

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 .

Of Iohanan we have before heard, but not of Azariah, unless under the name of Iezaniah, chap. 42.1. but that is incertain▪ These men are called proud men, either because they were the great men, or because their conceit of themselves, led them into this fatal errour. Pride is nothing else but a mans mind swelling in an opinion of himself, and alwayes takes its rise from some higher ground the person possessed of it thinks he stands upon, and a very little hillock will serve the turn, those who have nothing else of pretence will make a silk Coat, or a peice of Silver lace serve their turn. One mans spirit swells upon account of his descent, another upon account of his riches, a third upon the account of his Learning, Parts, and Wit, a fourth upon the account of his or her beauty; these men are called proud men▪ possibly upon account of their greatness, they were Captains, and the chief of the Jews now left; but chiefly upon account of the good opinion they had of their own Reason and Wit, by which they judged they knew better how to guide themselves for their own security, then Ieremiah could teach them; which Pride or good opinion men have of themselves, is a great root of disobedience, all men sin either through passion or Pride, or both, either gratifie their sensitive appetite or their rational appetite as it is in man since the fall.

Because it had been down right Atheism, and a disclaiming of God, to have said, they knew better what to do, then God could tell them, they only tell the Prophet God had not sent him. As in these times Hypocrites, whose Lusts will not allow them to do the Will of God, think to secure themselves by denying that to be the Will of God, and finding out other senses to put upon Scripture then are according to truth.

3 But Baruch the son of Neriah setteth thee on against us, for to deliver us into the hand of the Caldeans, that they might put us to death, and carry us away captives into Babylon .

Baruch was but a Clerk or Secretary to Ieremiah, so not very probable to overrule the Prophet to a falsifying of his trust, and a betraying of his Countreymen into the hands of their Enemies, but so fond are wicked men of their lusts, that they will say any thing in justification of them rather then deny themselves in them, and become obedient to the will of God.

4 So Johanan the son of Kareah, and all the captains of the forces▪ and all the people obeyed not the voice of the LORD, to dwell in the land of Judah .

That is they resolved not to obey the message God had sent them by Ieremiah.

5 But Johanan the son of Kareah, and all the captains of the forces, took all the remnant of Judah that were returned from all nations whither they had been driven, to dwell in the land of Judah :

This resolution they presently put in practise. Though it is certain that Ieremiah and Baruch were not willing to go along with them, and probably that many of the people were not willing, yet these rebellious Captains forced them all along with them, So as many of them were now a kind of Prisoners to their own Countreymen.

6 Even men, and women, and children, and the kings daughters , and every person that Nebuzaradan the captain of the guard had left with Gedaliah the son of Ahikam, the son of Shaphan, and Jeremiah the Prophet, and Baruch the son of Neriah.

Of the Kings Daughters here mentioned, see chap. 41.10.

7 So they came into the land of Egypt , for they obeyed not the voice of the LORD, thus came they even to Tahpanhes i.

Egypt at this time though it was humbled by the King of Babylon, by an inroad he had made into it, of which we read, 2 Kings 24.7. yet it was a distinct Kingdom, and being near to Canaan, the Jews often fled thither for Sanctuary, and borrowed assistance against their Enemies from them, 1. Of this City we read little but in Holy Writ, 1 Kings 11.19. we read of a Queen of Egypt called Ta[illegible: 1 letter]penes in honour to whom probably this City was builded, after whose name this City was called, of which the Scripture saith nothing, but in this Prophet chap. 2.16. in this chapter and chap. 44. and 46.14. it appears by ver. 9. that it was at this time the place where the King of Egypt made his residence, or at least had a Palace. Thither these Captains and the Jews came, forcing Ieremiah and Baruch along with them.

Marginal references: Isa. 30.4. called Hanes.

9 Take great stones in thy hand, and hide them in the clay in the brick-kiln, which is at the entry of Pharaohs house, in Tahpanhes, in the sight of the men of Judah .

God commandeth the Prophet to take these Stones, and to place them in the Clay, &c. for a sign of what we shall meet with expounded in the next verse, it is plain from hence that the King of Egypt, called Pharaoh, either resided, or at least had a Royal Palace in Tahpanhes, Ieremiah is directed to fix these Stones at the entrance into this Palace. This hath made Interpreters divided about the true sense of the word, which is hear translated a Brick-kiln. That the word so signifies is out of doubt and is so translated, 2 Sam. 12.31. All that troubleth some, is, that they fancy there should not be a Brick-kiln so near the Kings Palace; but possibly those Learned men do not enough consider the difference of times and places. Great Princes Sons and Daughters, do not use in our age to keep sheep, which yet we know Iacobs sons and Labans daughters did, the Grandeur of Princes was not so great, but it might admit of as plain a thing as this. Others say the Palaces of their Princes were very vast, so that the Brick-kiln might be at a distance from the entry into the dwelling-house, though it was at the entry of the place called by the name of the Palace. Others think it might be an house used not for making, but polishing Earthen ware. But the most offensiveness of such Kil[illegible: 1 letter]s with us, is from the smoke, of which they had none, drying their Bricks in the Sun. But it is a nicety not worth so many guesses.

10 And say unto them, Thus saith the LORD of hosts the God of Israel, Behold, I will send and take Nebuchadrezzar the king of Babylon my servant , and will set his throne upon these stones that I have hid , and he shall spread his royal pavilion over them.

Now God expounds his meaning in his former command, he ordered Ieremiah to take stones and hide them in a place near the King of Egypts Palace; now he tells them, that this was for a sign that Nebuchadnezzar should set his Throne, and spread his Pavilion in that place. This Nebuchadnezzar God calls his Servant, because he was to obey him in what he should do, though he intended not so. Thus Assyria is called the Rod of his anger, Isa. 10.5. and Nebuchadnezzar, is so called, chap. 25.9. and 27.6.

God owneth the stones to be laid by himself because they were laid at his Command.

Marginal references: Sec Ezek. 29.18.

11 And when he cometh, he shall smite the land of Egypt, and deliver such as are for death, to death, and such as are for captivity to captivity, and such as are for the sword to the sword .

He prophesieth the certain ruine of the Egyptians by the King of Babylon, some of whom the King of Babylon should slay, others of them he should lead away into Captivity as Prisoners of War. See the like phrases, chap. 15.2.

Marginal references: Zech. 11.[illegible: 1 letter], 9.

12 And I will kindle a fire in the houses of the gods of Egypt , and he shall burn them, and carry them away captives , and he shall array himself with the land of Egypt , as a shepherd putteth on his garments , and he shall go forth from thence in peace .

God by his Prophet declares a particular hatred to the Idols of Egy[illegible: 1 letter]t ▪ that he would burn up their Temples, i. e. by the hands of Nebuc[illegible: 1 letter]a[illegible: 2 letters]ezzar.

He shall carry away both the Idols, and the inhabitants of Egypt Captives.

That is with the spoils and plunder of the land of Egypt, the King of Babylon shall clothe his Army.

Our una[illegible: 1 letter]quaintedness with the fashions of Shepherds causeth divers guelles at the sense of this phrase; that which the best Interpreters six in as the b[illegible: 1 letter]st is, That as a shepherd that while he hath been attending his Flock goes in any Rags, and is careless of his Clothes, but when he goes home at night he puts on his Coat; so the Babylon[illegible: 1 letter] h Souldiers when they have finished their work in the conquest of Eg[illegible: 1 letter]p[illegible: 1 letter], shall go home clothed in the better habits of the Egyptians.

And the Armes shall go home in peace, as Conquerors not fo[illegible: 1 letter]led in their undertaking.

13 He shall break also the images of Beth-shemesh, that is in the land of Egypt ; and the houses of the gods of the Egyptians shall he burn with fire .

Beth-[illegible: 1 letter]hemesh signifies the house of the Sun, and it is also the name of a City in Egypt, so most take it here as the name of a Cit[illegible: 1 letter], whi[illegible: 1 letter]h had its name from a famous Temple bu[illegible: 1 letter]lded in it to the honour of the Sun. This Idol is called On, Ge[illegible: 1 letter]. 41.45. By this it appears that the Egyptians ▪ as well as other Pagans paid divine adoration to the Cr[illegible: 1 letter]ature.

God threatens not only the destruction of the Idolatrous Temples ▪ [illegible: 1 letter]ut th[illegible: 1 letter] houses of the inhabitants of Egypt ▪ by the King of Ba[illegible: 1 letter]ylon; from whence these Iews, would they have believed might have understood, that they would not have the security which they promised themselves in the land of Egypt.

Marginal references: Heb. Statues or [illegible: 2 letters]anding images.; Or, the house o[illegible: 1 letter] the Sun.

Jer 43:1-3 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 Jer 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; Jer 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, Jer 40:8, and in Jer 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.

Jer 43:4-7

Thereupon Johanan and the other captains took "all the remnant of Judah, that had returned from all the nations whither they had been driven, to dwell in the land of Judah-the men and women and children, the king’s daughters, and all the souls whom Nebuzaradan, chief of the body-guard, had committed to Gedaliah...and Jeremiah the prophet, and Baruch the son of Neriah, - and went to the land of Egypt - for they did not hearken to the voice of Jahveh - and came to Tahpanhes." In this enumeration of those who were conducted to Egypt, Hitzig, Graf, and others distinguish two classes: (1) the men, women, children, etc., who had been in Mizpah with Gedaliah, and had been led to Gibeon, after the murder of the latter, by Ishmael, but had afterwards been brought to Bethlehem by Johanan and the other captains (Jer 43:6, cf. Jer 40:7; Jer 41:10, Jer 41:16); (2) those who had returned from the foreign countries whither they had fled, but who had hitherto lived in the country, scattered here and there, and who must have joined the company led by Johanan to Bethlehem during the ten days of halt at that resting-place (Jer 43:5, cf. Jer 40:11-12). There is no foundation, however, for this distinction. Neither in the present chapter is there anything mentioned of those who had been dispersed through the land joining those who had marched to Bethlehem; nor are the Jews who had returned from Moab, Ammon, Edom, and other countries to their own home distinguished, in Jer 40 and 41, as a different class from those who had been with Gedaliah in Mizpah; but on the other hand, according to Jer 40:12, these returned Jews also came to Gedaliah at Mizpah, and gathered grapes and fruit. Besides, in these verses the distinction can only be made after the insertion into the text of the conjunction ו before את־הגּברים. To "all the remnant of Judah who had returned from the nations" belong the men, women, children, etc., whom Nebuzaradan had committed to the care of Gedaliah. The enumeration in Jer 43:6 gives only one specification of the "whole remnant of Judah," as in Jer 41:16. "And all the souls;" as if it were said, "and whoever else was still left alive;" cf. Jos 10:28. Tahpanhes was a frontier town of Egypt on the Pelusian branch of the Nile, and named Δάφναι by the Greeks; see on Jer 2:16. Here, on the borders of Egypt, a halt was made, for the purpose of coming to further resolutions regarding their residence in that country. Here, too, Jeremiah received a revelation from God regarding the fate now impending on Egypt.

Jer 43:8-11 Prediction regarding Egypt. - Jer 43:8. "And the word of the Lord came to Jeremiah in Tahpanhes, saying, Jer 43:9. Take in thine hand large stones, and hide them in the clay in the brick-kiln, which is at the entrance to the house of Pharaoh in Taphanhes, in the eyes of the Jews; Jer 43:10. And say to them: Thus saith Jahveh of hosts, the God of Israel, Behold, I will send and take Nebuchadrezzar, the king of Babylon, my servant, and will place his throne over these stones which I have hidden, and he shall stretch his tapestry over them. Jer 43:11. And he shall come and smite the land of Egypt, (he who is) for death, to death, - (he who is) for captivity, to captivity, - (he who is) for the sword, to the sword. Jer 43:12. And I will kindle fire in the houses of the gods of Egypt, and he shall burn them and carry them away; and he shall wrap the land of Egypt round him as the shepherd wraps his cloak round him, and thence depart in peace. Jer 43:13. And he shall destroy the pillars of Beth-shemesh, which is in the land of Egypt, and the houses of the gods of the Egyptians shall he burn with fire."

This prophecy is introduced by a symbolical action, on which it is based. But in spite of the fact that the object of the action is stated in the address which follows, the action itself is not quite plain from the occurrence of בּמּלבּן, whose usual meaning, "brick-kiln" (cf. Nah 3:14), does not seem suitable here. Eichhorn and Hitzig think it absurd that there should be found before the door of a royal habitation a brick-kiln on which a king was to place his throne. From the Arabic malbin, which also signifies a rectangular figure like tile or brick, and is used of the projecting entablature of doors, - from the employment, also, in the Talmud of the word מלבּן to signify a quadrangular tablet in the form of a tile, - Hitzig would claim for the word the meaning of a stone floor, and accordingly renders, "and insert them with mortar into the stone flooring." But the entablatures over doors, or quadrangular figures like bricks, are nothing like a stone flooring or pavement before a palace. Besides, in the way of attaching to the word the signification of a "brick-kiln," - a meaning which is well established, - or even of a brickwork, the difficulties are not so great as to compel us to accept interpretations that have no foundation. We do not need to think of a brick-kiln or brickwork as being always before the palace; as Neumann has observed, it may have indeed ben there, although only for a short time, during the erecting of some part of the palace; nor need it have been just at the palace gateway, but a considerable distance away from it, and on the opposite side. Alongside of it there was lying mortar, an indispensable building material. טמן, "to hide," perhaps means here not merely to embed, but to embed in such a way that the stones could not very readily be perceived. Jeremiah was to press down the big stones, not into the brick-kiln, but into the mortar which was lying at (near) the brick-kiln, - to put them, too, before the eyes of the Jews, inasmuch as the meaning of this act had a primary reference to the fate of the Jews in Egypt. The object of the action is thus stated in what follows: Jahveh shall bring the king of Babylon and set his throne on these stones, so that he shall spread out his beautiful tapestry over them. שׁפרוּר (Qeri שׁפריר), an intensive form of שׁפר, שׁפרה, "splendour, beauty," signifies a glittering ornament, - here, the decoration of the throne, the gorgeous tapestry with which the seat of the throne was covered. The stones must thus form the basis for the throne, which the king of Babylon will set up in front of the palace of the king of Egypt at Tahpanhes. But the symbolical meaning of this action is not thereby exhausted. Not merely is the laying of the stones significant, but also the place where they are laid, - at the entrance, or opposite Pharaoh’s palace. This palace was built of tiles or bricks: this is indicated by the brick-kiln and the mortar. The throne of the king of Babylon, on the contrary, is set up on large stones. The materials of which the palace and the throne are formed, shadow forth the strength and stability of the kingdom. Pharaoh’s dominion is like crumbling clay, the material of bricks; the throne which Nebuchadnezzar shall set up opposite the clay-building of the Pharaohs rests on large stones, - his rule will be powerful and permanent. According to Jeremiah’s further development of the symbol in Jer 43:11., Nebuchadnezzar will come to Egypt (the Kethib באה is to be read בּאה, "he came down," to Egypt, בּוא being construed with the accus.), and will smite the land together with its inhabitants, so that every man will receive his appointed lot, viz., death by pestilence, imprisonment, and the sword, i.e., death in battle. On the mode of representation here, cf. Jer 15:2.

Jer 43:12

He shall burn the temples of the gods of Egypt, and carry away the idols. The first person הצּתּי, for which lxx, Syriac, and Vulgate have the third, must not be meddled with; it corresponds to שׂמתּי in Jer 43:10. What Nebuchadnezzar does as Jahveh’s servant (עבדּי, Jer 43:10) is done by God. The suffixes in שׂרפם and שׁבּם are assigned in such a way that the one is to be referred to the temples, the other to the idols; see on Jer 48:7. - ועטה has been variously interpreted. עטה with the accus. מעיל or שׂלמה means the envelope one’s self with a garment, put on a garment, wrap the cloak round; cf. 1Sa 28:14; Psa 109:19; Isa 59:17, etc. This is the meaning of the verb here, as is shown by the clause expressing the comparison. The point of likeness is the easiness of the action. Ewald has very well explained the meaning of the whole: "As easily as any shepherd in the open field wraps himself in his cloak, so will he take the whole of Egypt in his hand, and be able to throw it round him like a light garment, that he may then, thus dressed as it were with booty, leave the land in peace, without a foe, - a complete victor." Other explanations of the word are far-fetched, and lexically untenable.

Jer 43:13

In conclusion, mention is further made of the destruction of the famous temple of the Sun at Heliopolis, to show the fulfilment of the prophecy that all Egypt would fall under the power of Nebuchadnezzar. בּית שׁמשׁ, "House of the Sun," is the Hebrew rendering of the Egyptian Pe - râ, i.e., House of the Sun, the sacred name of the city vulgarly called On; see on Gen 41:45. It lay north-east from Cairo, near the modern village of Matarieh, and thus pretty far inland; it was renowned for its magnificent temple, dedicated to Râ, the Sun-god. At the entrance to this building stood several larger and smaller obelisks, of which the two larger, added to the two older ones by Pheron the son of Sesostris, were about 150 feet high. One of these the Emperor Augustus caused to be brought to Rome; the other was thrown down in the year 1160; while one of the more ancient but smaller obelisks still stands in its original position, raising its head in the midst of a beautiful garden over a mass of dense foliage. These obelisks are signified by מצּבות. The additional clause, "which is in the land of Egypt," does not belong to Beth-shemesh, as if it were appended for the purpose of distinguishing the city so named from Beth-shemesh in the land of Judah; the words are rather connected with מצּבות, and correspond with אלהי מצרים in the parallel member of the verse. The obelisks of the most famous temple of the Egyptian Sun-god are well known as the most splendid representatives of the glory of the Egyptian idolatry: the destruction of these monuments indicates the ruin of all the sanctuaries of the ancient kingdom of the Pharaohs. The last clause is a kind of re-echo from Jer 43:12; ישׂרף is strengthened by the addition of בּאשׁ for the purpose of giving a sonorous ending to the whole. - The king of Egypt is not named in the prophecy, but according to Jer 44:30 it is Pharaoh-Hophra, who is to be given into the power of Nebuchadnezzar.

When we inquire as to the fulfilment of this prediction, we find M. Duncker, in his Gesch. des Alterthums, i. 841, giving a reply in these words: "Nebuchadnezzar did not fulfil these expectations (of Jeremiah, Jer 43:8-13; Jer 44:30, and of Ezekiel, Jer 29:32). He contented himself with having repelled the renewed attack of Egypt. The establishment of his dominion in Syria did not depend on his conquering Egypt; but Syria must obey him, throughout its whole extent. The capture of Jerusalem followed the siege of the island-town of Tyre (b.c. 586), the last city that had maintained its independence. The army of the Chaldean slay thirteen years before Tyre without being able to bring the king Ethbaal (Ithobal) under subjection. At last, in the year 573, a treaty was concluded, in which the Tyrians recognised the supremacy of the king of Babylon." That Tyre was brought into subjection is inferred by Duncker (in a note, p. 682), first, from the generally accepted statement of Berosus, that the whole of Phoenicia was subdued by Nebuchadnezzar (Josephus’ Ant. x. 11. 1, and contra Ap. i. 19); secondly, from Josephus’ statement (contra Ap. i. 21), that the kings Merbal and Hiram had been brought by the Tyrians from Babylon; and lastly, from the fact that, with the close of the siege, the reign of Ithobal ends and that of Baal begins. "It would thus appear that Ithobal was removed, and his family carried to Babylon." These facts, which are also acknowledged by Duncker, sufficiently show (what we have already pointed out in Ezekiel) that the siege of Tyre ended with the taking of this island-city. For, unless the besieged city had been taken by storm, or at least compelled to surrender, the king would not have let himself be dethroned and carried to Babylon. - But whence has Duncker derived the information that Nebuchadnezzar had no concern with the subjugation of Egypt, but merely with the establishment of his authority in Syria? Although Nebuchadnezzar began the siege of the island-city of Tyre soon after the destruction of Jerusalem, and required thirteen years to reduce it, yet it does not by any means follow from this that he had only to do with the strengthening of his authority in Syria, and no connection with the subjugation of Egypt; all that we can safely infer is, that he thought he could not attempt the conquest of Egypt with any certain prospect of success until he had subdued the whole of Syria. Besides, so long as such an one as Pharaoh-Hophra occupied the throne of Egypt, - who had not only sent an army to Zedekiah king of Judah to raise the siege of Jerusalem, but also (according to Herodotus, ii. 161, who draws from Egyptian sources) led an army to Sidon and fought a naval battle with the Tyrians; who (as Diod. Sic. i. 68 relates, also following Egyptian tradition) set out for Cyprus with abundant war-material and a strong army and fleet, and took Sidon by storm, while the rest of the towns submitted through fear; who, moreover, had defeated the Phoenicians and Cyprians in a naval engagement, and had returned to Egypt with immense spoil; - how could Nebuchadnezzar possibly think that his rule in Syria was firmly established? Such statements as those now referred to even Duncker does not venture to reject. We must, however, view them with a regard to the usual exaggerations by which the Egyptians were accustomed to extol the deeds of their Pharaohs; but after making all due allowance, we are led to this, that, after the fall of Tyre, Hophra sought to prevent the island of Cyprus as well as Tyre from becoming a dependency of Nebuchadnezzar. Could Nebuchadnezzar leave unmolested such an enemy as this, who, on the first suitable opportunity, would attempt to wrest the whole of Syria from him? So short-sighted a policy we could not attribute to such a conqueror as Nebuchadnezzar. Much more considerate is the judgment previously expressed regarding this by Vitringa, on Isa 19: "Etiamsi omnis historia hic sileret, non est probabile, Nebucadnezarem magnum dominatorem gentium, post Palaestinam et Phoeniciam subactam, non tentasse Aegyptum, et si tentaverit, tentasse frustra; et quâ parte Aegyptum occupavit, eam non vastasse et desolasse."

It is also to be borne in mind that the conquest of Egypt by Nebuchadnezzar, which is denied by Hitzig and Graf as well as Duncker, as it formerly was by Volney, is vouched for by the trustworthy testimony of Berosus (in Josephus, contra Ap. i. 19), who says that Nebuchadnezzar took Egypt (κρατῆσαι Αἰγύπτου,  ̓Αραβίας, κ.τ.λ.); the denial, too, rests on a mere inference from the account given by Herodotus from the traditions of the priests regarding the reign of Apriës (Hophra). If the witness of Berosus regarding the conquest of Syria and Phoenicia be trustworthy, why should his testimony concerning Egypt be unreliable? The account of Josephus (Ant. x. 9. 7), that Nebuchadnezzar, in the fifth year after the capture of Jerusalem, and the twenty-third year of his reign, invaded Egypt, killed the king (Hophra), put another in his place, and led captive to Babylon the Jews that had fled to Egypt, - this account will not admit of being brought forward (as has often been attempted, and anew, of late, by Mrc. von Niebuhr, Assur und Babel, S. 215) as sufficient testimony for a successful campaign carried on by Nebuchadnezzar against Egypt during the siege of Tyre. The difficulty in the way of proving that such a campaign actually took place is not so much that the death of Hophra in battle with Nebuchadnezzar, or his execution afterwards, contradicts all authenticated history, as that the particular statements of Josephus regarding this campaign, both as to the date and the carrying away to Babylon of the Jews that had fled to Egypt, are simply conclusions drawn from a combination of Jer 43:8-13 and Jer 44:30 with Jer 52:20; besides, the execution of King Hophra by Nebuchadnezzar is foretold neither by Jeremiah nor by Ezekiel. Ezekiel, in Jer 29-32, merely predicts the decline of the Egyptian influence, the breaking of the arm of Pharaoh, i.e., of his military power, and his fall into Sheol; but he does it in so ideal a manner, that even the words of Jer 30:13, "there shall be no more a prince out of the land of Egypt," - i.e., Egypt shall lose all her princes, just as her idols have been destroyed, - even these words cannot well be applied to the execution of Pharaoh-Hophra. But Jeremiah, in Jer 43:1-13 and in Jer 46:13., predicts merely the downfall of the pride and power of Pharaoh, and the conquest, devastation, and spoiling of Egypt by Nebuchadnezzar. And even in the words of Jer 44:30, "I (Jahveh) will deliver Pharaoh-Hophra into the hand of his enemies, and of those who seek his life, just as I delivered Zedekiah the king of Judah into the hand of Nebuchadnezzar his enemy, and of those who sought after his life," there is nothing definitely stated regarding Hophra’s being executed by Nebuchadnezzar, or killed in battle with him. Such a reference cannot be made out from the words, even though we lay no emphasis on the plural "his enemies," in contrast with the expression "Nebuchadnezzar his enemy," and, according to Jer 46:26, understand Nebuchadnezzar and his servants as being included under the "enemies;" for certainly Zedekiah was not killed by Nebuchadnezzar, but merely taken prisoner and carried to Babylon. Besides, there was no need of special proof that the prophecies of Jeremiah regarding Egypt declare much more important matters than merely an expedition of Chaldean soldiers to Egypt, as well as the plunder of some cities and the carrying away of the Jews who resided there; and that, in Jer 44, what the Jews who went to Egypt against the will of God are threatened with, is not transportation to Babylon, but destruction in Egypt by sword, hunger, and pestilence, until only a few individuals shall escape, and these shall return to Judah (Jer 44:14, Jer 44:27-28).

But if we compare with the prophecy of Jeremiah in Jer 43:8-13, and in Jer 46:13-26, that of Ezekiel in Jer 29:17-21, which was uttered or composed in the twenty-seventh year of the captivity of Jehoiachin, i.e., in the year 573, it becomes abundantly evident that Nebuchadnezzar cannot have invaded and conquered Egypt before that year, and not till after the fall of Tyre, which immediately ensued. And that this was actually the case, is put beyond doubt by the statement of Herodotus, ii. 161ff., regarding Apriës, that he lost his throne and his life in consequence of being defeated in battle with the Cyrenians. What Herodotus assigns as the cause of the fall of Apriës, is insufficient to account for the unhappy end of this king. Herodotus himself states, ii. 169, that the Egyptians were filled with the most intense hatred against Apriës; the monuments also bear witness to this fact. This bitter feeling must have had a deeper source than merely the unsuccessful issue of a war with Cyrene; it receives its explanation only when we find that Apriës, by his attempts against Nebuchadnezzar, had deserved and brought on the subjugation of Egypt by the king of Babylon; cf. Hävernick on Ezekiel, p. 500. By sending an auxiliary army to Judah, for the purpose of driving back the Chaldeans, and by forming an expedition to Cyprus and the cities of Phoenicia, which was evidently directed against the establishment of the Chaldean power in Phoenicia, Apriës had so provoked the king of Babylon, that the latter, immediately after the subjugation of Tyre, entered on the campaign against Egypt, which he invaded, subdued, and spoiled, without, however, killing the king; him he preferred allowing to rule on, but as his vassal, and under the promise that he would recognise his authority and pay tribute, just as had been done with King Jehoiakim when Jerusalem was first taken. If all this actually took place (which we may well assume), Apriës might probably have begun another war against Cyrene, after the Chaldeans had departed, in the hope of procuring some small compensation to the Egyptians for the defeat they had suffered from the Chaldeans, by subduing that province in the west; in this war the king might have lost his life, as Herodotus relates, through want of success in his attempt. In this say, the account of Herodotus regarding the death of Apriës quite agrees with the conquest of Egypt by Nebuchadnezzar. But that Herodotus makes no mention of the conquest of Egypt, is sufficiently accounted for when we remember that he derived his information from the stories of the priests, who carefully omitted all mention of a struggle between Egypt and the power of Chaldea, since this had ended in the humiliation of Egypt; hence also mention was made only of the victories and mighty deeds of Necho II, while his defeat at Carchemish was passed over in silence. Warning Against Idolatry, and Intimation of Its Punishment

When the Jews had settled down in Egypt in different places, they betook themselves zealously to the worship of the queen of heaven; to this they were probably induced by the example of the heathen round about them, and by the vain expectation of thereby promoting their interests as members of the community (cf. Jer 44:17.). Accordingly, when all the people who were living here and there through the country had assembled in Upper Egypt (Jer 44:15) for the celebration of the festival, the prophet seized the opportunity of setting before them, in an earnest manner, the ruinous consequences of their doings. First of all, he reminds them of the judgments which they and their fathers, by their continued apostasy from the Lord, and by their idolatry, had brought on Jerusalem and Judah (Jer 44:2-7); and he warns them not to bring destruction on the remnant of Judah still left, by continuing in their idolatry (Jer 44:8-10). The threatening also is expressed, that the Lord will destroy all those who marched to Egypt with the sword, famine, and pestilence (Jer 44:11-14). But the whole assembly declare to him that they will not obey his word, but persist in worshipping the queen of heaven; alleging that their fathers prospered so long as they honoured her, and war and famine had come on them only after they ceased to do so (Jer 44:15-19). Jeremiah refutes this false notion (Jer 44:20-23), and once more solemnly announces to them the sentence of destruction by sword and famine in Egypt. As a sign that the Lord will keep His word, he finally predicts that King Hophra shall be delivered into the hand of Nebuchadnezzar.

The People's Insolent Reply. (b. c. 588.)

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, 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: 3 But Baruch the son of Neriah setteth thee on against us, for to deliver us into the hand of the Chaldeans, that they might put us to death, and carry us away captives into Babylon. 4 So Johanan the son of Kareah, and all the captains of the forces, and all the people, obeyed not the voice of the Lord , to dwell in the land of Judah. 5 But Johanan the son of Kareah, and all the captains of the forces, took all the remnant of Judah, that were returned from all nations, whither they had been driven, to dwell in the land of Judah; 6 Even men, and women, and children, and the king's daughters, and every person that Nebuzaradan the captain of the guard had left with Gedaliah the son of Ahikam the son of Shaphan, and Jeremiah the prophet, and Baruch the son of Neriah. 7 So they came into the land of Egypt: for they obeyed not the voice of the Lord : thus came they even to Tahpanhes.

What God said to the builders of Babel may be truly said of this people that Jeremiah is now dealing with: Now nothing will be restrained from them which they have imagined to do, Gen. xi. 6. They have a fancy for Egypt, and to Egypt they will go, whatever God himself says to the contrary. Jeremiah made them hear all he had to say, though he saw them uneasy at it; it was what the Lord their God had sent him to speak to them, and they shall have it all. And now let us see what they have to say to it.

I. They deny it to be a message from God: Johanan, and all the proud men, said to Jeremiah, Thou speakest falsely, v. 2. See here, 1. What was the cause of their disobedience—it was pride; only by that comes contention both with God and man. They were proud men that gave the lie to the prophet. They could not bear the contradiction of their sentiments and the control of their designs, no, not by the divine wisdom, by the divine will itself. Pharaoh said, Who is the Lord, that I should obey him? Exod. v. 2. The proud unhumbled heart of man is one of the most daring enemies God has on this side hell. 2. What was the colour for their disobedience. They would not acknowledge it to be the word of God: The Lord hath not sent thee on this errand to us. Either they were not convinced that what was said came from God or (which I rather think) though they were convinced of it they would not own it. The light shone strongly in their face, but they either shut their eyes against it or would not confess that they saw it. Note, The reason why men deny the scriptures to be the word of God is because they are resolved not to conform to scripture-rules, and so an obstinate infidelity is made the sorry subterfuge of a wilful disobedience. If God had spoken to them by an angel, or as he did from Mount Sinai, they would have said that it was a delusion. Had they not consulted Jeremiah as a prophet? Had he not waited to receive instructions from God what to say to them? Had not what he said all the usual marks of prophecy upon it? Was not the prophet himself embarked in the same bottom with them? What interests could he have separate from theirs? Had he not always approved himself an Israelite indeed? And had not God proved him a prophet indeed? Had any of his words ever fallen to the ground? Why, truly, they had some good thoughts of Jeremiah, but they suggest (v. 3), Baruch sets thee on against us. A likely thing, that Baruch should be in a plot to deliver them into the hands of the Chaldeans; and what would he get by that? If Jeremiah and he had been so well affected to the Chaldeans as they would represent them, they would have gone away at first with Nebuzaradan, when he courted them, to Babylon, and not have staid to take their lot with this despised ungrateful remnant. But the best services are no fences against malice and slander. Or, if Baruch had been so ill disposed, could they think Jeremiah would be so influenced by him as to make God's name an authority to patronise so villainous a purpose? Note, Those that are resolved to contradict the great ends of the ministry are industrious to bring a bad name upon it. When men will persist in sin they represent those that would turn them from it as designing men for themselves, nay, as ill-designing men against their neighbours. It is well for persons who are thus misrepresented that their witness is in heaven and their record on high.

II. They determine to go to Egypt notwithstanding. They resolve not to dwell in the land of Judah, as God had ordered them (v. 4), but to go themselves with one consent and to take all that they had under their power along with them to Egypt. Those that came from all the nations whither they had been driven, to dwell in the land of Judah, out of a sincere affection to that land, they would not leave to their liberty, but forced them to go with them into Egypt (v. 5), men, women, and children (v. 6), a long journey into a strange country, an idolatrous country, a country that had never been kind of faithful to Israel; yet thither they would go, though they deserted their own land and threw themselves out of God's protection. It is the folly of men that they know not when they are well off, and often ruin themselves by endeavouring to better themselves; and it is the pride of great men to force those they have under their power to follow them, though ever so much against their duty and interest. These proud men compelled even Jeremiah the prophet and Baruch his scribe to go along with them to Egypt; they carried them away as prisoners, partly to punish them (and a greater punishment they could not inflict upon them than to force them against their consciences; theirs is the worst of tyranny who say to men's souls, even to good men's souls, Bow down, that we may go over), partly to put some reputation upon themselves and their own way. Though the prophets were under a force, they would make the world believe that they were voluntary in going along with them; and who could have blamed them for acting contrary to the word of the Lord if the prophets themselves had acted so? They came to Tahpanhes, a famous city of Egypt (so called from a queen of that name, 1 Kings xi. 19), the same with Hanes (Isa. xxx. 4); it was now the metropolis, for Pharaoh's house was there, v. 9. No place could serve these proud men to settle in but the royal city and near the court, so little mindful were they of Joseph's wisdom, who would have his brethren settle in Goshen. If they had had the spirit of Israelites, they would have chosen rather to dwell in the wilderness of Judah than in the most pompous populous cities of Egypt.

Jeremiah's Prophecies in Egypt. (b. c. 588.)

8 Then came the word of the Lord unto Jeremiah in Tahpanhes, saying, 9 Take great stones in thine hand, and hide them in the clay in the brick-kiln, which is at the entry of Pharaoh's house in Tahpanhes, in the sight of the men of Judah; 10 And say unto them, Thus saith the Lord of hosts, the God of Israel; Behold, I will send and take Nebuchadrezzar the king of Babylon, my servant, and will set his throne upon these stones that I have hid; and he shall spread his royal pavilion over them. 11 And when he cometh, he shall smite the land of Egypt, and deliver such as are for death to death; and such as are for captivity to captivity; and such as are for the sword to the sword. 12 And I will kindle a fire in the houses of the gods of Egypt; and he shall burn them, and carry them away captives: and he shall array himself with the land of Egypt, as a shepherd putteth on his garment; and he shall go forth from thence in peace. 13 He shall break also the images of Beth-shemesh, that is in the land of Egypt; and the houses of the gods of the Egyptians shall he burn with fire.

We have here, as also in the next chapter, Jeremiah prophesying in Egypt. Jeremiah was now in Tahpanhes, for there his lords and masters were; he was there among idolatrous Egyptians and treacherous Israelites; but there, 1. He received the word of the Lord; it came to him. God can find his people, with the visits of his grace, wherever they are; and, when his ministers are bound, yet the word of the Lord is not bound. The spirit of prophecy was not confined to the land of Israel. When Jeremiah went into Egypt, not out of choice, but by constraint, God withdrew not his wonted favour from him. 2. What he received of the Lord he delivered to the people. Wherever we are we must endeavour to do good, for that is our business in this world. Now we find two messages which Jeremiah was appointed and entrusted to deliver when he was in Egypt. We may suppose that he rendered what services he could to his countrymen in Egypt, at least as far as they would be acceptable, in performing the ordinary duties of a prophet, praying for them and instructing and comforting them; but only two messages of his, which he had received immediately from God, are recorded, one in this chapter, relating to Egypt itself and foretelling its destruction, the other in the next chapter, relating to the Jews in Egypt. God had told them before that if they went into Egypt the sword they feared should follow them; here he tells them further that the sword of Nebuchadnezzar, which they were in a particular manner afraid of, should follow them.

I. This is foretold by a sign. Jeremiah must take great stones, such as are used for foundations, and lay them in the clay of the furnace, or brick-kiln, which is in the open way, or beside the way that leads to Pharaoh's house (v. 9), some remarkable place in view of the royal palace. Egypt was famous for brick-kilns, witness the slavery of the Israelites there, whom they forced to make bricks (Exod. v. 7), which perhaps was now remembered against them. The foundation of Egypt's desolation was laid in those brick-kilns, in that clay. This he must do, not in the sight of the Egyptians (they knew not Jeremiah's character), but in the sight of the men of Judah to whom he was sent, that, since he could not prevent their going into Egypt, he might bring them to repent of their going.

II. It is foretold in express words, as express as can be, 1. That the king, the present king of Babylon, Nebuchadnezzar, the very same that had been employed in the destruction of Jerusalem, should come in person against the land of Egypt, should make himself master even of this royal city, by the same token that he should set his throne in that very place where these stones were laid, v. 10. This minute circumstance is particularly foretold, that, when it was accomplished, they might be put in mind of the prophecy and confirmed in their belief of the extent and certainly of the divine prescience, to which the smallest and most contingent events are evident. God calls Nebuchadnezzar his servant, because herein he executed God's will, accomplished his purposes, and was instrumental to carry on his designs. Note, The world's princes are God's servants and he makes what use he pleases of them, and even those that know him not, nor aim at his honour, are the tools which his providence makes use of. 2. That he should destroy many of the Egyptians, and have them all at his mercy (v. 11): He shall smite the land of Egypt; and, though it has been always a warlike nation, yet none shall be able to make head against him, but whom he will he shall slay, and by what sort of death he will, whether pestilence (for that is here meant by death, as ch. xv. 2) by shutting them up in places infected, or by the sword of war or justice, in cold blood or hot. And whom he will he shall save alive and carry into captivity. The Jews, by going into Egypt, brought the Chaldeans thither, and so did but ill repay those that entertained them. Those who promised to protect Israel from the king of Babylon exposed themselves to him. 3. That he shall destroy the idols of Egypt, both the temples and the images of their gods (v. 12): He shall burn, the houses of the gods of Egypt, but it shall be with a fire of God's kindling; the fire of God's wrath fastens upon them, and then he burns some of them and carries others captive, Isa. xlvi. 1. Beth-shemesh, or the house of the sun, was so called from a temple there built to the sun, where at certain times there was a general meeting of the worshippers of the sun. The statues or standing images there he shall break in pieces (v. 13) and carry away the rich materials of them. It intimates that he should lay all waste when even the temple and the images should not escape the fury of the victorious army. The king of Babylon was himself a great idolater and a patron of idolatry; he had his temples and images in honour of the sun as well as the Egyptians; and yet he is employed to destroy the idols of Egypt. Thus God sometimes makes one wicked man, or wicked nation, a scourge and plague to another. 4. That he shall make himself master of the land of Egypt, and none shall be able to plead its cause or avenge its quarrel (v. 12): He shall array himself with the rich spoils of the land of Egypt, both beautify and fortify himself with them. He shall array himself with them as ornaments and as armour; and this, though it shall be a rich and heavy booty, being expert in war, and expeditious, he shall slip on with as much ease and in as little time, in comparison, as a shepherd slips on his garment, when he goes to turn out his sheep in a morning. And being loaded with the wealth of many other nations, the fruits of his conquests, he shall make no more of the spoils of the land of Egypt than of a shepherd's coat. And when he has taken what he pleases (as Benhadad threatened to do, 1 Kings xx. 6) he shall go forth in peace, without any molestation given him, or any precipitation for fear of it, so effectually reduced shall the land of Egypt be. This destruction of Egypt by the king of Babylon is foretold, Ezek. xxix. 19 and xxx. 10. Babylon lay at a great distance from Egypt, and yet thence the destruction of Egypt comes; for God can make those judgments strike home which are far-fetched.

CHAP. XLIII.

Ver. 1. ANd it came to paſſe that when Jeremiah had made an end, &c.] See here how wicked men, and hypocrites eſpecially, grow worſe and worſe, deceiving and being deceived. Balaam being reſolved to curſe however, went not as at other times, but ſet his face toward the wilderneſſe, Num. 24.12. Now he would build no more altars, but curſe whatever came of it: ſo would theſe refractaries, without Gods good leave, go down to Egypt, putting it to the venture. Jeremyes ſweet words were even loſt upon them.

Ver. 2. Then ſpake Azariah] See on chap. 42.1.

And all the proud men] Pride is the root of rebellion. See chap. 13.15. Theſe mens Pride budded, as Ezek. 7.10. and as the leproſie, brake forth in their foreheads. See Hoſ. 7.1. with the Note.

Saying unto Jeremiah, Thou ſpeakeſt falſely] By this foul aſperſion, not proved at all, they ſeek to diſcredit his Propheſie: like as the Jews at this day do the New Teſtament; and the Papiſts the book of Martyrs and other Monuments of the Church, ſaying of them, So many lines, ſo many lyes.

Ver. 3. But Baruc the ſon of Neriah ſetteth thee on againſt us] A likely matter: what ſhould Baruc get by that? but malice careth not how truely or rationally it ſpeaketh or acteth, ſo it may gall or kill. Jeremy and Baruc muſt be ſaid to pack together, and to collude for a common diſturbance: like as the Papiſts ſay Luther and Zuinglius did; when as they knew nothing one of another for a long time after that they began to ſtickle againſt Popery, in ſeveral climates: and when they did hear of one another, they differed exceedingly, in the doctrine of the Sacrament eſpecially.

Ver. 4. So Johanan the ſon of Kareah, &c.] Nothing is more audacious and deſperate then an hypocrite, when once diſcovered. Now theſe ſubdoli ſhew themſelves in their colours, appear in their likeneſſe, going on end with their work.

Ver. 5. But Johanan—took all the remnant of Judah] Whoſe preſervation had been but a reſervation to further miſchief, a juſt puniſhment of their incorrigibleneſs.

Ver. 6. And Jeremiah the Prophet and Baruc the ſon of Neriah] This was not without a ſpecial Providence of God, that theſe Desperado's might ſtill have a Prophet with them, for the making of them the more inexcuſeable. If it befall any of Gods faithful ſervants, to be hurried whither they would not, as it did Jeremy and Baruc here, Paul alſo and Peter, Joh. 21.18. Ignatius, Polycarp, and other priſoners and ſufferers for the truth in all ages, let them comfort themſelves with theſe examples.

Ver. 7. Thus came they even to Tahpanhes] A chief City of Egypt, called alſo Hanes, Eſa. 30.4. Hierom calleth it Tunis; and Herodotus, Daphnis Peluſiae.

Ver. 8. Then came the Word of the Lord unto Jeremiah in Tahpanhes, ſaying] And although many more words beſides came to him whiles he was there, and many remarkable paſſages fell out, yet the holy Ghoſt hath recorded no more thereof, then what we find in this and the next Chapter.

Ver. 9. Take great ſtones in thine hand] Bricks, wherewith Egypt abounded, as being much of it muddy by reaſon of the inundation of the River Nilus: hence alſo their chief City was called Peluſium, or Daphnis Peluſiae. See ver. 7. It is ordinary with Jeremy to joyn Paradigms with his Prophecies, as here, that they might be the more evident, and take the deeper impreſſion.

Ver. 10. Behold I will ſend and take Nebuchadnezzar] By a ſecret inſtinct put into his heart.

And will ſet his throne upon theſe ſtones] This was dangerous for Jeremy to ſay at the Court-gate, and in the hearing of ſo many diſaffected Jews, who would be ready enough to make the worſt of every thing. Some ſay they ſtoned him with brickbats for this very propheſie.

Ver. 11. And when he cometh] Being ſent and ſet on by God.

He ſhall ſmite the land of Egypt] As for their Idolatry, &c. ſo eſpecially for harbouring theſe perfidious Jews, whom divine Vengeance ſtill purſueth hot-foot, and will not ſuffer them to live anywhere, ſith they would not be perſwaded to live in Gods good land, and by his good laws.

Ver. 12. And I will kind's a fire in the houſe of the gods of Egypt] Goodly gods they were that could not keep their Temples from burning. Diana, ſaid one jeſtingly, was ſo buſie at the birth of great Alexander, that ſhe could not a while to be at Epheſus, where her ſtately Temple was at the ſame time ſet on fire by Heroſtratus.

And he ſhall array himſelf with the land of Egypt as a Shepherd putteth on his garment] i. e. Eaſily and ſpeedily ſhall he carry away the ſpoile of that rich country, there being none there to hinder him either in taking them, or carrying them away:

Pastor enim ſecum portat tectumque, laremque.

Ver. 13. He ſhall break alſo the images of Bethſhemeſh] Or Heliopolis, Lib. 2. where the Sun was worſhipped with great ſuperſtition, as Herodotus writeth. The Hebrews alſo called this City On or Aven, that is Vanity or Iniquity, as well they might for the abominable idolatry there committed. Joſephus ſaith that five years after this propheſie,Antiq. l. 10. c. 11. Nebuchad[illegible: 1 letter]ezzar (who had Egypt given him as pay for his paines at Tyre) invaded Egypt; and the King thereof being ſlain, he ſet up another there, and took the Jews that remained alive away into Babylon.