Jeremiah 43
PATGod is said in Scripture to repent, when he alters the outward methods of his providence, as hath been observed upon xviii. 11. So the expression here implies a declaration from God, that the punishments the Jews have alreadyundergone have, made satisfaction to his justice, as far as concerns this world, and that he will not continue the same severity towards them, unless they give him a new provocation. The leading men discrediting Jeremiah’s prophecy, carry the people into Egypt, contrary to his advice: whereupon he foretells the conquest of Egypt by Nebuchadnezzar.
Jeremiah 43:2
JL HEN spake Azariah the son of Iloshaiah. Called Jezaniah, xlii. 1, We may observe many like instances in the books of Kings and Chronicles, of the same persons being called by two different names. And all the proud men.] Who refused to obey Almighty God, when his commands crossed their own inclinations. Saying to Jeremiah, Tlie Lord hath not spoken by thee.] The constant method of hypocrites and infidels, who pretend they are not satisfied of the truth of Divine revelation, when the true cause of their unbelief, is, that God’s commands contradict their own lusts and appetites.
Jeremiah 43:3
But Baruch tlie son of Neriah setteth tliee on against us. They would not directly, accuse Jeremiah of partiality towards*, or confederacy with, the Chaldeans, a> his enemies had done formerly, (xxxvii. 13.) but they lay the. blame upon Baruch, whom they knew to be an intimate companion of Jeremiah’s, and to have been kindly used by the Chaldeans upon Jeremiah’s account.
Jeremiah 43:5
But Joharian took the remnant of Judah, that were returned from all nations, &c. Chap. xl. 11. xli. 10.
Jeremiah 43:7
Tlius they came even to Tahapanes. See ii. 16. one of the principal cities of Egypt, and a place of residence for their kings. (See ver. 9.) The word is contracted to haneSy Isa. xxx. 4. and joined with Zoan, the chief city of the kingdom. Tahapanes gave a name to a queen of Egypt, (1 Kings xi. 19.) and is supposed by many to be the same city which was afterward called Daphnae Pelusiacae. St. Jerome tells us from an ancient tradition, that in this place the prophet Jeremiah was stoned to death by the Jews. This tradition may receive some confirmation from that passage in the gospels, (Matt. xvi. 14. Luke ix. 19.) where, among other opinions concerning Christ, it is said, some thought him to be the prophet Jeremiah risen from the dead. Dr. Lightfoot observes, that the Jews thought the kingdom of the Messias should begin with the resurrection of the dead; and particularly, that some of the ancient prophets should rise again, and appear as harbingers to the Messias. (See his Horae Hebr. on Matt. xvi. 13. xxvii. 52. and on Luke ix. 8.) And then, who could better pretend to that privilege than the prophet Jeremiah? who, beside his remarkable zeal and piety, sealed the truth with his blood. And the Jews were persuaded that the martyrs had a title to the resurrection above all others, as appears from 2 Maccab. vii. 9.18. An opinion countenanced by St. John, Rev. xx. 4, 5. and afterward universally received in the Christian church.
Jeremiah 43:9
Hide them in the clay, in the brick-kiln, that is by Pharaoh’s house. Bricks were the chief materials which the Babylonians used inmost stately buildings. (See Gen. xi. 3. and Prideaux’s Script. Hist, ad an. A. C. 570.) So there was constant occasion for such a brick-kiln near Pharaoh’s palace, yet this might be a great way from the palace itself: the courts of great kings being almost equal to’ a city for extent in ancient times: particularly the palace’in Babylon was four miles in compass, according to Diodorus Siculus, lib. ii.
Jeremiah 43:10
I will send and tdke Nebuchadnezzar, my servant, and set his throne upon these stones. See the note on i. 15. xxv. 10.
Jeremiah 43:11
And when he cometh, he shall smite the land of Egypt. See xlvi. 13. And deliver such as are for death, to death.] See xv. 2. Death signifies here the pestilence, which the prophet foretells will overspread the country of Egypt, by reason of the famine, occasioned by sieges and other desolations of war.
Jeremiah 43:12
And I will shew mercies to you, that he may cause you to return to your land. I will incline the heart of the king of Babylon to take pity on you: (see Psal. cvi. 46.) and so settle you in your own country, from whence you were driven during the late wars and distractions. (See xl. 11.) And I will kindle afire in the houses of the gods of Egypt, &c] When God punisheth a heathen nation; as idolatry is one of the principal sins for which he visits, so he in a remarkable manner executes his vengeance upon their idols, who can neither save themselves, nor their worshippers. (See xlvi. 25. xlviii. 7. 1. 2. Ii. 44. Exod. xii. 12. Isa. xix. 1. xxi. 9. xlvi. 1.) And he shall array himself with the land of Egypt, as a
Jf you wholly set your faces to go into Egypt. If you are fully resolved to go thither. (Compare Luke ix. 51.)
Tlien it shall come to pass, that the sword, which you feared, shall overtake you there, &c. See xli v. 14. 18.
And ye shall be an execration, and a curse, &c. See the note on xxiv. 9.
The Lord hath said concerning you, O ye rem nantofJudah, go ye not into Egypt.* God commanded the Jews, by Moses, not to have any commerce with Egypt: (see Deut. xvii. 16.) that they may not practise the idolatrous customs of that country; (see Lev. xviii. 3.) with whose idolatries they had been defiled during their sojourning there: (see Josh. xxiv. 14 Ezek. xx. 8.) afterward he often reproved them by his prophets, for making alliances with Egypt. (See Isa. xxx. 2, &c. Ezek. xvii. 15.) There were particular reasons at this time for so severe a prohibition, as the words here and in the context import, viz. because the Jews either learned several of their idolatrous practices from the Egyptians, or at least were confirmed in those evil customs by their example. (See xliv. 8. 15. Ezek. xxix. 16.) Besides, it was the rival kingdom that contended for empire with the Babylonians. (See xxxvii. 5. xlvi. 2.) So the Jews going into Egypt for protection, was in effect refusing to submit themselves to the king of Babylon, to whom God had decreed the government of Judea, and all the neighbouring countries, (xxvii. 6.)