40:1
Heb “The word that came to Jeremiah from the Lord.” This phrase regularly introduces the Lord’s directions to Jeremiah that immediately follow (cf. 7:1; 11:1; 18:1; 30:1; 34:1; 35:1). In 21:1 and 44:1 it introduces a word of the Lord that Jeremiah communicates to others. However, no directions to Jeremiah follow here, nor does any oracle that Jeremiah passes on to the people. Some commentators explain this as a heading parallel to that in 1:1-3 (which refers to messages and incidents in the life of Jeremiah up to the fall of Jerusalem), introducing the oracles that Jeremiah delivered after the fall of Jerusalem. However, no oracles follow until 42:9. It is possible that the intervening material supplies background data for the oracle that is introduced in 42:7. An analogy to this structure, but in a much shorter form, may be found in 34:8-12. Another possible explanation is that the words of the captain of the guard in vv. 2-3 are to be seen as the word of the Lord to Jeremiah. In that case, it would be a rather ironical confirmation of what Jeremiah had been saying all along. If it seems strange that a pagan soldier would say these words, it should be remembered that foreign soldiers knew through their intelligence sources what kings and prophets were saying, and it is not unusual for God to speak through pagan prophets, or even a dumb animal (e.g., Balaam and his donkey)! Given the penchant for the use of irony in the book of Jeremiah, this is the most likely explanation.
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https://biblehub.com/commentaries/jeremiah/40-2.htm
The captain of the guard said, The Lord thy God hath pronounced this evil, &c. — Although each of the Gentile or heathen nations worshipped its peculiar god or gods, yet they did not reject or deny the gods of other nations; and therefore the captain of the guard speaks here to Jeremiah of Jehovah as his God, and the God of the Jews, and attributes all the calamities which had befallen this people to the indignation of this their God against them, because they had not obeyed and served him as they ought to have done. This seems a much more probable interpretation of Nebuzar-adan’s words than to understand them as expressive of his faith in the living and true God, of whom it is likely he knew little or nothing.
The captain of the guard seems to glory that he had been God's instrument to fulfil, what Jeremiah had been God's messenger to foretell. Many can see God's justice and truth with regard to others, who are heedless and blind as to themselves and their own sins. But, sooner or later, all men shall be made sensible that their sin is the cause of all their miseries.
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https://biblehub.com/commentaries/jeremiah/40-3.htm
This pagan commander could see that which the blind Jews would not understand: they said, Wherefore is this great evil come upon us? Nebuzar-adan knew wherefore, and gives God the glory of his master’s victory, as also of his own faithfulness, saying God had but done what he said, brought the evil which he had pronounced against that city; he also acknowledgeth God’s justice, that this evil was come upon them because of their sins. Thus the men of Tyre and Sidon, and of Nineveh, (according to our Savour’s words,) shall rise up in judgment against the Jews that lived in our Saviour’s time, and Nebuzar-adan another day shall rise up in judgment against those Jews that lived in Jeremiah’s time, and shall condemn them.
Now the Lord hath brought it, and done according as he hath said,.... As he purposed, so it came to pass; as he foretold by his prophet, so it was brought about by his providence. This Heathen captain acknowledges the hand of the Lord in all this; and suggests, that his master, the king of Babylon, himself, and the rest of the generals, were only instruments the Lord made use of; which is very piously as well as wisely said; and more is here acknowledged by him than by the Jews themselves; who were not willing to believe that God had determined evil against them, or would bring it on them; at least, this they did not care to believe and own before, whatever they did now; he goes on to observe the cause of all this:
because ye have sinned against the Lord, and have not obeyed his voice, therefore this thing is come upon you; meaning not Jeremiah particularly, but his countrymen; and perhaps he might turn himself to, and address, the captives that were before him. Here he vindicates the justice of God; and ascribes the ruin of this people, not to the valour of Nebuchadnezzar and his captains; nor to the strength, and courage, and skilfulness of his army; or to any righteousness and merits of the king of Babylon; or to the justness of his cause; but to the sins of the people.
God moved this infidel to speak this to declare the great blindness and obstinacy of the Jews who could not feel that which this heathen man confessed
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https://biblehub.com/commentaries/jeremiah/40-6.htm
Jeremiah showed his patriotism and piety in remaining in his country amidst afflictions and notwithstanding the ingratitude of the Jews, rather than go to enjoy honors and pleasures in a heathen court (Heb 11:24-26). This vindicates his purity of motive in his withdrawal.
Jeremiah took the captain's advice, though it might have been better with him had he gone along with him to Babylon; but he chose rather to dwell in his own land, and suffer affliction with the people of God, than to dwell at ease in a foreign and idolatrous land: and dwelt with him among the people that were left in the land; among the poor people that Nebuzaradan left, who dwelt either at Mizpah or at Anathoth, and lived as they did.
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Jeremiah had never in his prophecies spoken of any good days for the Jews, to come immediately after the captivity; yet Providence seemed to encourage such an expectation. But how soon is this hopeful prospect blighted! When God begins a judgment, he will complete it.
While pride, ambition, or revenge, bears rule in the heart, men will form new projects, and be restless in mischief, which commonly ends in their own ruin. Who would have thought, that after the destruction of Jerusalem, rebellion would so soon have sprung up? There can be no thorough change but what grace makes. And if the miserable, who are kept in everlasting chains for the judgment of the great day, were again permitted to come on earth, the sin and evil of their nature would be unchanged. Lord, give us new hearts, and that new mind in which the new birth consists, since thou hast said we cannot without it see thy heavenly kingdom.
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https://biblehub.com/commentaries/jeremiah/40-9.htm
And Gedaliah the son of Ahikam the son of Shaphan aware unto them and to their men,.... They might express their fears, that should they continue with Gedaliah, as they were inclined to do, could they be safe; that seeing they had encouraged Zedekiah to hold out the siege to the last against the Chaldeans, and they should hear where they were, would demand them, and they, should be taken and delivered up into their hands; upon which Gedaliah not only promises them safety, but swears to them that they should live safely with him, and never be delivered up to the Chaldeans, and that he would undertake to indemnify them, and preserve them:
saying, fear not to serve the Chaldeans; as if it was an evil to do it; or as if their yoke was hard and intolerable; or as if it would be unprofitable, and turn to no account; or they should be always in danger of their lives:
dwell in the land, and serve the king of Babylon, and it shall he well with you; settle in the land, and do not rove about from place to place like fugitives; nor go out of the land through fear of the king of Babylon, but continue in it, and live in subjection to him, and depend upon it you will live comfortably and safely.
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https://biblehub.com/jeremiah/40-10.htm
As for me, I will stay in Mizpah to represent you before the Chaldeans who come to us.
Mizpah was a significant location in the territory of Benjamin, often serving as a gathering place for Israel (Judges 20:1). After the destruction of Jerusalem, Mizpah became the administrative center under Gedaliah, appointed by the Babylonians. Gedaliah's role was to mediate between the remaining Jews and the Babylonian authorities, ensuring peace and order. This reflects a period of transition and adaptation for the Jewish people under foreign rule, highlighting themes of leadership and diplomacy. The Chaldeans, synonymous with the Babylonians, were the dominant power, and Gedaliah's position was crucial for maintaining stability.
Gedaliah's role as governor and Jeremiah's presence in Mizpah highlight the importance of godly leadership in times of crisis. Leaders are called to represent and protect their people, seeking peace and stability.
As for you, gather wine grapes, summer fruit, and oil,
This instruction emphasizes the return to agricultural activities, a sign of normalcy and sustenance after the chaos of conquest. Wine, fruit, and oil were staples of the ancient Near Eastern diet and economy, symbolizing prosperity and God's provision (Deuteronomy 8:8). The gathering of these resources indicates a time of harvest and hope, suggesting that life continues even after devastation. It also reflects the agrarian culture of ancient Israel, where such produce was essential for survival and trade.
place them in your storage jars,
Storage jars were common in ancient Israel, used to preserve food and drink. This practice ensured that families could survive through seasons when fresh produce was unavailable. The mention of storage jars underscores the importance of preparation and foresight, themes prevalent in biblical wisdom literature (Proverbs 6:6-8). It also suggests a sense of security and stability, as the people were encouraged to plan for the future despite recent upheavals.
Despite the Babylonian conquest, God had not abandoned His people. The instruction to harvest and store produce is a reminder of God's ongoing provision and care.
and live in the cities you have taken.
This phrase indicates a resettlement and reclamation of land. The cities mentioned were likely those left desolate after the Babylonian invasion. Resettling these areas was a step towards rebuilding the community and restoring the nation. It reflects the biblical theme of restoration and God's faithfulness in allowing His people to inhabit the land promised to their ancestors (Genesis 15:18-21). This directive also implies a divine mandate to occupy and cultivate the land, resonating with the original command to Adam and Eve to "fill the earth and subdue it" (Genesis 1:28).
The remnant was instructed to live in the cities they had taken, emphasizing the need for community and cooperation among God's people to rebuild and sustain their society.
Faithfulness in Exile = Even in difficult circumstances, God calls His people to be faithful and productive. The remnant in Judah was to continue their lives, harvesting and storing produce, as a sign of hope and trust in God's provision.
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https://biblehub.com/commentaries/jeremiah/40-15.htm
It is difficult to say what object Baalis can have had in murdering Gedaliah. As an ally of Zedekiah, he may have had a spite against the family of Ahikam for opposing, as most probably they did at Jeremiah's instigation, the league proposed Jeremiah 27. Ishmael's motive was envy and spite at seeing a subject who had always opposed the war now invested with kingly power (because of it?), and this in place of the royal family.
But Gedaliah believed them not — Not being credulous, or of a suspicious temper. Then Johanan spake to Gedaliah secretly — Finding that Gedaliah took little notice of what he had spoken to him in the presence of the other captains, he goes to him secretly, and offers him his service to prevent the stroke designed against him, suggesting to him, that if he did not value his own life, yet he ought to consider in what a destitute condition the people would be, in case he should be cut off: they were at present but a small remnant, and if that calamity should happen, even this remnant would also perish.
that Baalis the king of the Ammonites hath sent Ishmael the son of Nethaniah to slay thee? very probably Ishmael, with the forces under him, fled to the king of the Ammonites upon the taking of Jerusalem; who, out of ill will to the Jews, always bore them by the Ammonites, envying their reestablishment under Gedaliah, and hoping to make a prey of them if their governor was removed, moved it to this young prince to dispatch him; and who might be forward enough to undertake it, being displeased that Gedaliah should be governor, which he might think was an office he had a better right to, being of the seed royal; and therefore readily agreed to be sent on this bloody errand, to take away the governor's life: or, "to smite him in the soul"; or "to smite his soul"; that is, to give him a mortal blow, his death's wound, to separate soul and body
It is easier to see the motives of Ishmael than those of his instigator Baalis. Ishmael no doubt felt aggrieved that he, although of royal birth (Jeremiah 41:1), should be set aside in favour of Gedaliah, and at once determined to get rid of him and take his place. Baalis may have had a spite against Gedaliah and his family as friends of Jeremiah, and as having probably taken the side of that prophet openly, when (ch. 27) he sent back the messengers of Ammon and the other neighbouring nations, refusing the alliance against the Chaldaeans which they had desired; or it may have been a design against Palestine generally which influenced him on this occasion, and the belief that, if he were to get rid of Gedaliah and the firm and peaceful rule which he seemed to be inaugurating, there would be more chance for himself in carrying out his plans of conquest.
What induced the king of Ammon to think of assassination– whether it was personal hostility towards Gedaliah, or the hope of destroying the only remaining support of the Jews, and thereby perhaps putting himself in possession of the country– cannot be determined. That he employed Ishmael for the accomplishment of his purpose, may have been owing to the fact that this man had a personal envy of Gedaliah; for Ishmael, being sprung from the royal family (Jeremiah 40:1), probably could not endure being subordinate to Gedaliah.
Johanan called his attention to the evil consequences which would result to the remnant left in the land if he were killed.
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https://biblehub.com/commentaries/jeremiah/40-16.htm
Thus the godly who think no harm to others are soonest deceived, and never lack such as conspire their destruction.
But Gedaliah said, Thou shalt not do this thing, for thou speakest falsely of Ishmael — Thus God dementates those whom he designeth to destroy. Gedaliah in this does show an excellent temper: not to be over-credulous and suspicious, for "Charity thinks no evil"– but fails to show that prudence and discretion which was befitting of a chief magistrate.
He ought to have been particularly watchful & on his guard against one, concerning whose mischievous designs he had received such information; but, alas! he placed too great confidence in the fidelity of those about him, and this proved ruinous, both to himself and to the poor people whom he was appointed to govern and protect.
but Gedaliah the son of Ahikam believed them not; being a good man, and knowing he had done nothing to disoblige him, could not believe a person of such birth and dignity would ever be guilty of such an action: very likely Ishmael had behaved in a very princely complaisant manner, and had expressed a great affection for the governor, and had been very familiar with him; and being of the seed royal, it is highly probable Gedaliah had shown a distinguished regard to him, which he might think was the reason of this charge being brought against him, out of envy to him; however, since it came from such a body of men, though he was not over credulous, yet he ought to have inquired into it, and provided for his own safety, and the public good, against the worst that might happen.
Gedaliah, in the guileless trustfulness of his character, does not believe that Ishmael is capable of such a crime, and will not sanction another crime by way of precaution.
"do not do this thing"; dissuading him from it, as being unlawful to take away a man's life in such a secret manner, without any legal process against him;
for thou speakest falsely of Ishmael; or "a lie"; a falsehood, a mere calumny; an accusation which was not using Johanan well, neither kindly nor genteelly, who had expressed such a concern for him, and for the public good. The event related in the following chapter shows that the information was good, and that it was no lie or calumny that was told; and it would have been well for Gedaliah, and the people of the Jews, had he given credit to it; but the time was not come for the Jewish commonwealth to be restored; and things were thus suffered to be, for the further punishment of the sins of that people.
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https://biblehub.com/commentaries/jeremiah/41-2.htm
Those who hate the worshippers of God, often put on the appearance of piety, that they may the easier hurt them. As death often meets men where they least expect it, we should continually search whether we are in such a state and frame of mind, as we would wish to be found in when called to appear before our Judge.
Gedaliah received Ishmael as a guest. Hence the crime assumed a still more atrocious character... Ishmael murdered Gedaliah, by whom he was hospitably received, in violation of the sacred right of hospitality.
The narrative suggests the thought that, as in the massacre of Glencoe, the guests murdered their host at the very time when he was receiving them with open arms.
and there they did eat bread together at Mizpah; had a feast, and kept holiday together, it being a new moon, the first day of the month, and the beginning of the new year too; so that it was a high festival: and perhaps this season was fixed upon the rather, to cover their design, and to perpetrate it; pretending they came to keep the festival with him, and who, no doubt, liberally provided for them; for bread here is put for all provisions and accommodations.
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https://biblehub.com/commentaries/jeremiah/41-6.htm
Ishmael had made use of the name of Gedaliah in order to decoy these men into destruction. He had called to them, "Come to Gedaliah" (Jeremiah 41:6); and simply on the authority of this name, they had followed him.
And Ishmael went forth to meet them, weeping all along as he went — As if he sympathized with them, and bewailed, as they did, the desolations of Jerusalem. He appears to have been a complete hypocrite. As he met them he said, Come to Gedaliah — He invites them to the new governor for protection, as if he had been one of his courtiers and friends, and by these arts conceals his bloody design against them. And when they came into the midst of the city — Whence they could not easily escape; Ishmael slew them — Though they had given him no provocation, and indeed, as it seems, were entire strangers to him. And, no doubt, he took the offerings they had brought, and converted them to his own use: for he that did not hesitate to commit such a murder certainly would not scruple to commit sacrilege.
Ishmael massacred them at the pit. He and the men that were with him — Hired, it seems, to assist him in this bloody work. But ten men were found that said, Slay us not, for we have treasures, &c. — He slew seventy of them, but the remaining ten pleading for their lives, and urging that they had estates in the country of corn, oil, and honey, his covetousness prevailed over his cruelty, and he spared their lives, to become master of their property.
The purpose of the new murder does not appear at first sight. The very presence of the devout mourners may have roused him to bitterness. Their recognition of Gedaliah may have seemed the act of traitors to their country. Possibly also the act may have been one of vindictive retaliation for the murder of his kinsmen, or have been perpetrated for the sake of plunder... thus he appears to be a covetous man, as well as a cruel one.
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Sometimes the ransom of a man's life is his riches. But those who think to bribe death, saying, Slay us not, for we have treasures in the field, will find themselves wretchedly deceived. This melancholy history warns us, never to be secure in this world. We never can be sure of peace on this side heaven.
for we have treasures in the field, of wheat, and of barley, and of oil, and of honey; not that they had then a stock upon the ground at this time; for this being the seventh month, not only the barley and wheat harvests had been over long ago, but the rest of the fruits of the earth were gathered in: but this either means storehouses of such things in the field; or else that these things were hid in cells under ground, the land having been invaded, to secure them from the enemy, as is common to do in time of war... These ten men had doubtless thus hid their treasures to avoid being plundered in that time of utter lawlessness
The stores which formed the purchase-money by which the ten saved their lives represented probably the produce of the previous year, which, after the manner of the East, had been concealed in pits, far from the habitations of men, while the land was occupied by the Chaldæan armies.
In the East it is to this day a common custom to use “wells or cisterns for grain. In them the farmers store their crops of all kinds after the grain is threshed and winnowed. These cisterns are cool, perfectly dry, and tight. The top is hermetically sealed with plaster, and covered with a deep bed of earth.
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https://biblehub.com/commentaries/jeremiah/41-10.htm
And Ishmael departed to go over to the Ammonites — Probably intending to make a present of the captives he was taking with him, to Baalis king of Ammon, by whom he had been instigated to the murder of Gedaliah.
he went from Mizpah with these captives, in order to carry them to the king of Ammon, and make them his slaves; who had put him upon this enterprise out of hatred to the Jews, and to enrich himself with their spoils.
But when Johanan, and all the captains heard, &c. — It would have been well if Johanan, when he gave information to Gedaliah of Ishmael’s treasonable design, had stayed with him; for he and his captains, and their forces, might have been a life-guard to him, and a terror to Ishmael, and so have prevented the mischief, without the effusion of blood.
The success of villany must (inevitably, by divine justice) be short, and (it is a law of reality that) none can prosper who harden their hearts against God.
Those who excuse themselves in sin by pretended fears, justly lose God's comfort in real fears.
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https://biblehub.com/commentaries/jeremiah/41-14.htm
So all the people that Ishmael had carried away captive from Mizpah cast about,.... Or turned about, and wheeled off from Ishmael, and deserted him at once; not at all regarding his authority, nor fearing his menaces or his power; for being in sight of the captains and their forces, they were determined to join, and put themselves under their protection, knowing them to be their friends, and that they came to deliver them.
(CHRIST VS SATAN PARALLELS!!!)
The words are significant as implying the popularity of Gedaliah, and the joy of those who had been under him at seeing the prospect of his murder being avenged. They at once took refuge with the leader of the avenging party.
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https://biblehub.com/commentaries/jeremiah/41-17.htm
They departed, and dwelt in the habitation of Chimham.—The word translated “habitation “is not found elsewhere, but it is connected with one which means “stranger,” “foreigner,” and means probably a caravanserai, or hospitium for travellers. The name of Chimham throws us back on the history of Barzillai in 2Samuel 19:37. When the Gileadite chief pleaded his age as a ground for not accepting David’s invitation to live at his court, the offer was transferred to his son Chimham. On the king’s death-bed he was specially commended to the care of Solomon. It seems probable that some part of David’s personal patrimony, as distinct from his royal domains, had been bestowed on him, and that he had perpetuated his gratitude by erecting a resting-place for travellers, probably enough identical with the “inn” of the Nativity (Luke 2:7).
The plan of the fugitives under Johanan took them to Bethlehem, as lying on the road to Egypt, where they hoped to find a refuge both from the anarchy in which the land had been left by the death of Gedaliah, and from the severe punishment which the Chaldæans were likely to inflict, without too careful an inquiry into the question who had been guilty of it, for the murder of the ruler whom they had appointed– The mere fact of (the fugitives) having remained with Ishmael might be construed into circumstantial evidence of complicity. There they halt, and take counsel.
"Caravanserais" (a compound Persian word, meaning "the house of a company of travellers") differ from our inns, in that there is no host to supply food, but each traveller must carry with him his own.
The reason why Johanan and those with him pitched on this place was, because it lay in the way to go to enter into Egypt; where they had an inclination to go, having still a friendly regard to that people, and a confidence in them... and that they might be ready and at hand to flee thither, should the Chaldeans come against them, which they feared.
Chimham was the son of the rich Gileadite Barzillai (2 Samuel 19:37-40), who probably founded this "habitation" or rather "hospice" ("khan," "caravanserai"), for the accommodation of travellers - a characteristic mark of public-spirited liberality.
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https://biblehub.com/commentaries/jeremiah/41-18.htm
Here was one slain whom the conqueror Nebuchadnezzar had made governor in the land of Judah, and it was but reasonable for them to think that Nebuchadnezzar would take the affront done to himself, he being constituted governor by him; and though Johanan had nothing to do in that murder, yet he did not know but that the king of Babylon, being ignorant of any parties amongst the Jews, might look upon them all as guilty who were Jews, and thus revenge Gedaliah’s blood upon all the remainder of that nation; he therefore chooseth them a habitation for the present, from whence they might in a short time go down into Egypt, which was Johanan’s design...
for they were afraid of them; at least this they pretended, that the Chaldeans would come upon them, and cut them off, and revenge themselves on them: because Ishmael the son of Nethaniah had slain Gedaliah the son of Ahikam, whom the king of Babylon made governor in the land; no doubt it was provoking to them to hear that the viceroy or deputy governor of the king of Babylon was slain in this manner; and still more so, as there were many Chaldeans slain with him; but there was no reason to believe that the king of Babylon would carry his resentment against the Jews with Johanan, or take vengeance on them, who had so bravely appeared against the murderers, and had rescued the captives out of their hands: this seems only a pretence for their going into Egypt; for though they were promised safety in Judah by the Prophet Jeremiah, yet they were still for going into Egypt, as the following chapters show.
They were afraid of being held responsible for the crime of Ishmael. And they had good reason for their alarm, as the Chaldeans would naturally look upon Ishmael as the representative of the Davidic dynasty, and the heir of that dynasty's claims to the loyalty of the Jews.
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42
If we would know the mind of the Lord in doubtful cases, we must wait as well as pray. God is ever ready to return in mercy to those he has afflicted; and he never rejects any who rely on his promises. He has declared enough to silence even the causeless fears of his people, which discourge them in the way of duty. Whatever loss or suffering we may fear from obedience, is provided against in God's word; and he will protect and deliver all who trust in him and serve him. It is folly to quit our place, especially to quit a holy land, because we meet with trouble in it. And the evils we think to escape by sin, we certainly bring upon ourselves. We may apply this to the common troubles of life; and those who think to avoid them by changing their place, will find that the grievances common to men will meet them wherever they go. Sinners who dissemble with God in solemn professions especially should be rebuked with sharpness; for their actions speak more plainly than words. We know not what is good for ourselves; and what we are most fond of, and have our hearts most set upon, often proves hurtful, and sometimes fatal.
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The very evils we think to escape by sin, we bring on ourselves thereby. What our hearts are most set on often proves fatal to us. Those who think to escape troubles by changing their place will find them wherever they go.
Those who shun dangers, or think to shun them, by acts of disobedience to God, ordinarily are suffered by God to take such courses as they fall into the same or worse dangers than what they labour to avoid.
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we can hardly conceive that every individual person that went into Egypt did thus perish, so it can hardly be thought that the just God should order an equal punishment to those who were the ringleaders in this design, and those who were forced or overruled by them, or perhaps knew not how to live when the rest were gone. But, saith God, for those who drive on this design, and go with their whole heart resolvedly against the contrary revelation of my will, there shall none of them escape one or other of my sore judgments, sword, pestilence, or famine; they shall not be the lot of one or two, but of all such persons.
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https://biblehub.com/commentaries/jeremiah/42-18.htm
If you would see your doom in a glass, look upon Jerusalem, which according to my word I have dealt so severely with, that amongst men it would be called fury, though in me it was but deliberate justice, that my wrath declared against it (like liquid things melted) diffused itself into all the parts of it: I will deal so with you soon after you shall have entered into that land, where you promise yourselves so much ease, rest, and prosperity; and as I threatened to make Jerusalem a curse, an astonishment, and a reproach, Jeremiah 24:9 29:18, so I will deal with you; and in this I will (saith God) deal worse with you, that whereas those of your brethren that were carried from Jerusalem to Babylon shall some of them come back again after sixty years, you shall see this place no more. There was this aggravation of the Jews’ sin, to whom God was now by his prophet speaking, they had lately seen the words of the Lord spoken by the same prophet verified, and yet would take no warning, but ran into the same sin of unbelief.
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https://biblehub.com/commentaries/jeremiah/42-19.htm
God commanded the Jews, by Moses, not to have any commerce with Egypt, that they might not practise the idolatrous customs of that country, with whose idolatries they had been defiled during their sojourning there. Afterward he often reproved them by his prophets for making alliances with Egypt. And there were particular reasons, at this time, for so severe a prohibition, as the words here and in the context import, namely, 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. Besides, it was the rival kingdom that contended for empire with the Babylonians; and 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.
In the ten days which had intervened between the request and the answer Jeremiah had become aware that neither princes nor people were prepared to obey unless the answer was in accordance with their own wishes. He does therefore his best to convince them, but as usual it was his lot to speak the truth to willful men, and gain no hearing.
Critics note that the word which we translate admonish, in this form, signifieth to admonish before witnesses.
I have admonished—literally, "testified," that is, solemnly admonished, having yourselves as My witnesses; so that if ye perish, ye yourselves will have to confess that it was through your own fault, not through ignorance, ye perished.
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your sending me to ask counsel of God was an act of self-delusion. You felt so sure that God would direct you to go into Egypt, that now that He has spoken to the contrary, you are unable to reconcile yourselves to it.
Looks and whispers betrayed, we may believe, the feelings of the prophet’s hearers. He saw by such outward signs, or he read, as by the intuition of inspiration, the secret counsels of their hearts, that they had made a false profession of their readiness to obey, and really meant all along to act as they liked, with the prophet’s approval, if they could get it; if not, without. Hypocrisy such as this could not fail to draw down a righteous punishment.
They acted deceitfully, either toward God, calling him to bear witness to their sincerity in a matter in which they were not sincere; or toward the prophet, sending him to inquire of God for them, and promising to act according as God should direct, when they never intended it; or, toward their own souls... "you have acted wickedly in your souls... because you have deceived your souls." ...every sinner does but deceive his own soul by his designs & pretenses; he cannot fool the very God Who Is Truth.
But ye have not obeyed, &c. — Or, will not obey. If it be asked how Jeremiah knew they would not obey God’s will in this instance, inasmuch as they had not yet declared their minds to him, it must be answered, God had made their intentions known to him.
Did not honestly and faithfully declare their intentions; they said one thing with their mouths, and meant another in their minds; they pretended they would act according to the will of God, as it should be made known to them by him, when they were determined to take their own way. Some render it, "ye have deceived me in your hearts" (z); the prophet, so Kimchi; by that which was in their hearts, not declaring what was their real intention and design: or, "ye have deceived your souls" (a); you have deceived yourselves and one another; I have not deceived you, nor the Lord, but you have put a cheat upon your own souls: or, "you have used deceit against your souls" (b); to the hurt of them, to your present ruin and everlasting destruction:
For you were fully intending to go into Egypt, whatever God spoke to the contrary.
For ye dissembled in your hearts; rather, for ye have gone astray (from the right path) at the risk of your lives; or, another possible rendering, for ye hate led yourselves astray. Hypocrisy is certainly not the accusation which Jeremiah brings against the people.
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but ye have not obeyed the voice of the Lord your God; or, "ye will not obey" (c); the prophet knew they would not obey the command of the Lord not to go into Egypt, either by his conversation with them during the ten days the answer of the Lord was deferred, by which he plainly saw they were determined to go into Egypt; or by their countenances and behaviour, while he was delivering the Lord's message to them; by what he observed in them, he knew what was said was not agreeable to them, and that their mind was to go into Egypt: or he had this, as others think, by divine revelation; though without that he knew the cast of this people, and what a rebellious and disobedient people they were, and had been, never obeying the voice of the Lord.
the voice of the LORD your God
The "voice of the LORD" signifies divine authority and the personal relationship between God and His people. In the Old Testament, God's voice is often associated with His commandments and guidance. This phrase reminds the audience of the covenant relationship established at Sinai, where God spoke directly to the Israelites, and they agreed to follow His laws.
in all He has sent me to tell you
Jeremiah's role as a messenger is emphasized here. Prophets were chosen by God to deliver His messages, often facing opposition and persecution. This phrase highlights the completeness and sufficiency of God's revelation through His prophets. It also points to the responsibility of the people to heed the entire message, not just parts of it. This can be connected to the New Testament, where Jesus is seen as the ultimate prophet and messenger of God's will, fulfilling and expanding upon the messages of the Old Testament prophets.
Obedience to God's word is crucial for receiving His blessings and guidance. Disobedience leads to consequences and missed opportunities for His protection and provision.
Seeking God's Guidance
Like the remnant of Judah, we often seek God's guidance in times of uncertainty. However, it is essential to follow through with obedience once His will is revealed.
The Role of Prophets and Scripture
God uses prophets and His written word to communicate His will. We must respect and adhere to these messages as they are divinely inspired.
Consequences of Disobedience
Ignoring God's instructions can lead to spiritual and physical consequences. Reflect on past experiences where disobedience led to negative outcomes.
Trust in God's Plan
Even when God's instructions seem counterintuitive, like staying in a land under threat, trust that His plan is for our ultimate good.
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Now therefore know certainly that ye shall die by the sword, &c. — You think to avoid death by going to Egypt to sojourn for a little time, but you shall perish there, and that by those very deaths which, by going thither, you seek to avoid. Observe, reader, we must expect disappointment, misery, and ruin to follow actions done in disobedience to the revealed will of God.
sojourn—for a time, until they could return to their country. They expected, therefore, to be restored, in spite of God's prediction to the contrary.
We must expect nothing but utmost disappointments upon actions done in disobedience to the revealed will of God: you think to avoid death by going thither for a little time to sojourn, but you shall die there, and that by those very deaths which by going thither you seek to avoid... evils they thought to escape by going thither, but which should surely follow them, and overtake them:
In the place whither ye desire to go and to sojourn; that is, in Egypt, to which they had a strong inclination, where they greatly desired to be, pleased themselves with the thoughts of, and which they chose of their own will and pleasure for their habitation.
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The Hebrew word which we translate words signifieth also things. The prophet is very exact in letting us know that he had from the Lord what he delivered to them, he therefore twice repeats it, the words of the lord their God, and for which the Lord had sent him to them: not that the prophets always limited themselves to those syllabical words they had revealed to them, but to the matter only of the revelation; which every minister of the gospel is still bound to do, delivering to the people only what they have received from the Lord, as 1 Corinthians 11:23, as to the matter and substance of what they deliver, though they clothe it with words and phrases of their own.
These captains belonged to the party who had all along resisted Jeremiah's counsels, and had led Zedekiah astray. Now however that events had proved that the prophet's counsels had been wise and true, they cannot for shame find fault with him, but they affirm that he is under the influence of Baruch, a traitor who has sold himself to the Chaldaeans, and seeks only the hurt of the people.
These men are called proud men, either because they were the great men, or because their conceit of themselves led them into this fatal error. Pride is nothing else but a man’s mind swelling in an opinion of himself, and always takes its rise from some higher ground the person possessed of it thinks he stands upon, and a very little hillock will serve the turn; those who have nothing else of pretence will make a silk coat or a piece of silver lace serve their turn. One man’s 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 than Jeremiah 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 to gratify their sensitive appetite, or their rational appetite, as it is in man since the fall.
Because it had been downright atheism, and a disclaiming of God, to have said they knew better what to do than 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 than are according to truth.
All the proud men; the great men among them, who are commonly proud of their greatness; of their descent, family and blood; of their wealth and riches, and posts of honour... men full of themselves, who had a high opinion of their own wisdom, and were prudent in their own eyes; and could not bear to be contradicted or advised by the prophet, nor even by the Lord himself; and are justly called wicked men... their pride was the cause of their rebellion against God, and disobedience to him, and of their ungenteel and insolent behaviour to the prophet.
saying unto Jeremiah, thou speakest falsely: or, "a lie"; it being contrary to their minds: so the prophets of the Lord, the ministers of the word, and even the word of God itself, are charged with falsehoods, when contrary to men's sentiments and lusts;
the Lord our God hath not sent thee to say, go not into Egypt to sojourn there; they did not care to own it was the word of the Lord, despite whatever convictions of it they had in their minds; because they would not openly appear to be fighters against God, whom they professed to be their God; but instead deny that the prophet was sent by him with any such message to them; when they had all the reason to believe by former prophecies, which had had their fulfilment, that Jeremiah was a true prophet of the Lord, and that he had acted a very faithful part in the present affair: they themselves had sent him to the Lord to pray for them; he had done so, and the Lord had returned an answer by him; of which they had no reason to doubt, but their pride would not allow them to receive it... This declares that pride is the cause of rebellion and contempt of God's ministers.
When the hypocrisy of the wicked is discovered, they burst forth into open rage: for they can abide nothing but flattery.
He shows what is the nature of the hypocrites: that is, to pretend that they would obey God and embrace his word, IF they were assured that his messenger spoke the truth: though indeed they are most far from all obedience.
(THEY WILL ALWAYS "FIND A REASON" TO DOUBT/DENY A TRUTH THEY DONT LIKE, THEREFORE WEASELING OUT OF ALL OBEDIENCE!!)
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And all the proud men — They who refused to obey Almighty God when his commands crossed their own inclinations.
Saying unto Jeremiah, The 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.
They would not directly accuse Jeremiah of partiality toward/ confederacy with the Chaldeans, as his enemies had done formerly, 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.
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 so 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 (without God).
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Baruch the son of Neriah setteth thee on against us.—This was the solution which presented itself to the suspicions of the murmurers. The prophet’s amanuensis had become his leader, and was making use of him as a tool for the furtherance of his own designs, and those designs were to court the favour of the conqueror by delivering the remnant of the people into his hands... it lies in the nature of the case that he would be known as advocating, like Jeremiah, the policy of submission to Nebuchadnezzar... On this assumption Jeremiah was perhaps suspected of actually receiving instructions from the Babylonian Court through Baruch, who in Jeremiah 43:6 suddenly re-appears as the prophet’s companion. Prophet and scribe were apparently seized and carried off by force, to prevent their carrying out the schemes of which they were suspected.
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.
Baruch was but a clerk or secretary to Jeremiah, so not very probable to overrule the prophet to a falsifying of his trust, and a betraying of his countrymen 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 than deny themselves in them, and become obedient to the will of God.
But Baruch the son of Neriah setteth thee on against us,.... First they charge the prophet with a lie, and deny his mission from the Lord; and now to lessen the prophet's crime they charged him with, they lay the blame on Baruch, as if he, out of ill will to them, had instigated the prophet to deliver such a message; which is not at all likely, that he should be prevailed upon by a younger person, and his secretary, to take such a step: nor can it be thought that Baruch should have any interest to serve by it; and, besides, both he and the prophet were too good men, the one to instigate, and the other to be instigated, to declare a falsehood in the name of the Lord. The end proposed, they suggest, was "for to deliver us into the hand of the Chaldeans, that they might put us to death, and carry us away captives into Babylon"; either that he or the prophet might deliver them into the hands of the Chaldeans, to be put to death by them, or be carried captive; which is not at all probable, it being inconsistent with that piety and humanity which were conspicuous in them both, and with their conduct, who CHOSE rather to abide in their own land, with this small and despicable handful of people, than to go and live in the court of Babylon, where good care would have been taken of them.
Thus the wicked not only contemn and hurt the messengers of God, but slander and speak wickedly of all them that support or favour the godly.
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Then came the word of the Lord to Jeremiah in Tahpahnes — Jeremiah was now among idolatrous Egyptians and treacherous Israelites, yet here the word of the Lord came to him, and he prophesied. God can visit his people with his grace, and the revelations of his mind and will, wherever they are; and when his ministers are bound, his word is not bound. When Jeremiah went into the land of Egypt, not out of choice, but by constraint, God withdrew not his wonted favour from him. And 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.
Jeremiah was ordered to place these stones thus not in the presence of the Egyptians, who were unacquainted with his prophetic character, but in the sight of the Jews to whom he was sent; at least some of them, who might attest what they had seen to others; in order that, since he could not prevent their going into Egypt, he might bring them to repent of their going.
God can find his people wherever they are. The Spirit of prophecy was not confined to the land of Israel.
Possibly, a pavement of brick. Jeremiah was to take a few large stones, such, nevertheless, as he could carry in his hand, and build with them, in the propylaea before the royal palace, something that would serve to represent the dais upon which the seat of kings was usually placed. By hiding them in the clay is meant plastering them over with 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.
Which signified that Nebuchadnezzar would come even to the gates of Pharaoh, where his brick kilns for his buildings were.
... have “in secret,” omitting one of the consonants of the Hebrew word for “in mortar,” and this probably gives us the true meaning, viz. secretly, in the brickwork.
Take great stones, etc. A strange symbolic act of Jeremiah's is here described. "We must not suppose, arguing from our Western and precise notions, that he would be at all necessarily interfered with. In fact, he would have a twofold security, as a prophet of God to those who acknowledged him as such, and in the opinion of others as insane, and, according to Eastern ideas, thus especially under Divine promptings in his acts" (Streane). He is directed to take great stones and embed them in the mortar (not "clay") in the brick pavement at the entry of the palace. When the events predicted came to pass, these stones would testify that Jeremiah had predicted them.
...usual meaning, "brick-kiln" (cf. Nahum 3:14), does not seem suitable here... 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... We do not need to think of a brick-kiln or brickwork as being always before the palace... it may have indeed ben there, although only for a short time, during the erecting of some part of the palace... Alongside of it there was lying mortar, an indispensable building material. "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: God shall bring the king of Babylon and set his throne on these stones, so that he shall spread out his beautiful tapestry over them.
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Melet = clay
After Jerusalem’s fall in 586 B.C., a remnant fled to Egypt, settling at Tahpanhes (Greek “Daphne”). There, amid Pharaoh’s government buildings, Jeremiah enacted a sign-act: burying large stones in freshly laid mortar of the palace courtyard. Egypt’s great fortifications—bricks bonded by durable mortar—represented power and security to the refugees. By using the very mortar of Pharaoh’s precinct, Jeremiah announced that no earthly wall could shield them from God’s judgment, for the Babylonian king would set his throne upon those stones.
Symbolic and Theological Implications =
1. Renewal of Egyptian Bondage
The imagery recalls Israel’s first oppression in Egypt, when the people were compelled to make bricks (Exodus 1:14). Returning to Egypt and its brickwork signified a reversal of the Exodus, a willful abandonment of the covenant protections found in the land of promise.
The brick-making oppression of Exodus and the brick courtyard of Tahpanhes bookend Israel’s redemptive story: from slavery to promised freedom, then back toward bondage when disobedient. Churches and families are encouraged to cultivate practices that keep salvific history alive, preventing the drift toward old enslavements.
2. Foundations Under Judgment
Mortar binds stones into a unified structure; yet the prophecy shows that foundations laid apart from obedience to God cannot stand... any false refuge apart from the Lord will ultimately be shattered.
The melet of Tahpanhes would soon crumble before Babylon’s armies, underscoring that divine sovereignty overrides human engineering... True security lies not in material walls but in covenant faithfulness.
Jeremiah’s buried stones, sealed by mortar, became a silent testimony awaiting future fulfillment. When Nebuchadnezzar arrived, the sign would speak.
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malben: Brick, brick mold, brick kiln
It speaks to the human labor of construction, the technology of empire building, and the vulnerability of man-made strength before the purposes of the LORD.
1. 2 Samuel 12:31 – David subjects the captured Ammonites to forced labor “at the brick kilns.”
2. Jeremiah 43:9 – Jeremiah hides stones “in the mortar of the brick pavement” at the entrance of Pharaoh’s palace in Tahpanhes as a sign of Babylon’s coming domination.
3. Nahum 3:14 – Nineveh is taunted to “repair the brick mold” in a futile attempt to withstand divine judgment.
Bricks were a hallmark of Near-Eastern urbanization. Sun-dried or kiln-baked, they allowed the rapid expansion of city walls, palaces, and temples. Military powers conscripted subjugated peoples to this labor, branding brick production as both a symbol and tool of oppression (compare Exodus 1:14). Malben, therefore, evokes scenes of coerced service under human monarchs contrasted with the covenant freedom intended by Israel’s God.
1. Human Might vs. Divine Sovereignty – Malben is tied to nations boasting in fortifications— Ammon, Egypt, Assyria— yet all three are shown powerless before divine decree.
2. Forced Labor and Judgment – Brick-making imagery recalls Israel’s bondage in Egypt; its reappearance in David’s conquest serves as a sober reminder that even Israel’s king must rule justly or face the prophet’s rebuke.
3. Prophetic Sign-Acts – Jeremiah’s burial of stones in a brick pavement dramatizes the LORD planting Nebuchadnezzar’s throne on Egyptian soil. The immovable stones within human masonry declare that God’s word stands inside and above political structures.
4. Futility of Self-Strength – Nahum’s satire exposes the absurdity of Assyria’s reliance on brickwork when “the fire will consume you”. Human defenses, no matter how industrious, cannot avert divine retribution.
The motif anticipates the gospel contrast between Babel’s bricks and Christ’s living temple. Where ancient kings stamped their subjects into uniform blocks, Jesus builds His church of “living stones”. The malben scenes foreshadow a kingdom not established by forced labor but by sacrificial love.
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43:10
array himself … garment] The Heb. verb means to roll up, or to wrap round, as a garment, but interpretations of the figure here used differ: viz. (a) Nebuchadnezzar shall have no more difficulty in carrying off the spoil of Egypt than the shepherd has in rolling up his possessions in his garment and carrying them off (so Erbt); (b) the king of Babylon will take possession of the land itself, as easily as the shepherd wraps himself in his garment (so apparently R.V.), a figure, however, which is too violent to be probable. The LXX reading (so Co.), however unacceptable to modern taste, has a good deal to be said for its likelihood as expressive of the prophet’s attitude towards Babylon and Egypt respectively; i.e. for Nebuchadnezzar the utter devastation of the land of Egypt will be as easy a matter as it is for the shepherd to cleanse his garment by removing one by one the vermin which infest it.
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God reminds the Jews of the sins that brought desolations upon Judah. It becomes us to warn men of the danger of sin with all seriousness: Oh, do not do it! If you love God, do not, for it is provoking to him; if you love your own souls, do not, for it is destructive to them. Let conscience do this for us in the hour of temptation.
The Jews whom God sent into the land of the Chaldeans, were there, by the power of God's grace, weaned from idolatry; but those who went by their own perverse will into the land of the Egyptians, were there more attached than ever to their idolatries. When we thrust ourselves without cause or call into places of temptation, it is just with God to leave us to ourselves. If we walk contrary to God, he will walk contrary to us. The most awful miseries to which men are exposed, are occasioned by the neglect of offered salvation.
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What prudence can guide you to do such actions as these, by which you cannot hurt God, but yourselves only? You are now but a few of many; what love have you for your country, in taking courses which will certainly tend to the utter extirpation of those few, so as there shall be neither man, nor woman, nor child, nor suckling remaining of all the Jews?
wherefore commit ye this great evil against your souls; the sin of idolatry, which is a great evil; a sin against God; a giving the glory to another, that belongs to him and not only so, but is against the souls of men; pernicious and ruinous to them, which brings destruction, even eternal wrath and damnation, on them; and this is an interesting argument why it should not be committed; nay, it was not only against God, and against themselves, but against their families, and the interest of them.
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Burning incense unto other gods in the land of Egypt.—The words imply that the exiles were not only carrying on the old idolatrous practices with which they had been familiar in their own lands, but had adopted those of the Egyptians. This was the evil which the prophet had all along dreaded, and which had made him from the first, like his predecessor, Isaiah, hostile to every plan of an alliance with Egypt.
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The wickedness of their wives.—As in the first introduction of idolatry under Solomon, so in the reigns of his successors, as in the case of Asa and Ahaziah, the queens for the time being, often of alien birth, seem to have been the chief patrons of foreign and idolatrous worship, and their example was naturally followed by the wives of the nobles and other citizens.
To have practised these things in any place would have been to contract great guilt; but to have done them in the land of Judah, and in the streets of Jerusalem, in the valley of vision, and in the holy city, where there were such means of information and such helps to piety, was still more aggravated and inexcusable wickedness.
Neither they nor you are yet properly humbled, and prepared for receiving mercy. Neither have they feared, nor walked in my law — Hence we learn, that reformation and obedience are the proper firsfruits of true contrition and humiliation; God does not account those to be humbled, but hardened, who are not reformed and made obedient, let their pretended attrition, contrition, or humiliation be in outward appearance what it will.
God accounteth men and women to have forgotten that, the sight and reflection upon which hath made no such impression upon them, as to produce a practice suitable to those notices, according to the conduct of a reasonable soul, which teacheth every man, having notice of a great evil brought upon a man by such or such practices, to avoid running into the like danger.
Have ye forgotten the wickedness of your fathers– And what judgments it brought upon them; meaning not their more remote ancestors in the wilderness, and the idolatry they committed, and the punishment inflicted upon them for it; but more near, such who lived a little before the destruction of Jerusalem, and whose sins had brought on that; and therefore could not be easily forgotten by them; or, if they were forgotten, it argued great stupidity:
...these, being recent things, could not be forgotten by them; or however should have been remembered, and that so as to have deterred them from going into such practices again, as they now did in Egypt.
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They are not humbled; rather, not made contrite (literally, not crushed, viz. by repentance).
Jeremiah 44:10 condemns Israelites who “have not humbled themselves,” showing that refusal to be broken before the Lord invites further judgment... but people who acknowledge their crushed state become candidates for God’s revival.
They are not humbled even unto this day,.... Not contrite under a sense of their sins, nor truly penitent for them; not humbled before God nor man, so as to acknowledge them, mourn over them, and forsake them.
The Targum is, "they cease not unto this day;'' that is, from committing the same things; which shows they had no true humiliation and contrition for them. This is to be understood, not of the Jews in Babylon only, but chiefly of those in Egypt... the Lord not vouchsafing to speak to them who were so obdurate and impenitent, but of them, and to some other, as the prophet, concerning them:
neither have they feared the Lord; neither his goodness nor his judgments; or served and worshipped him with reverence and godly fear, as became them:
nor walked in my law, nor in my statutes, that I set before you, and before your fathers; a full proof this that they neither had true repentance for their sins, nor the fear of God in their hearts; for, had they, these would have led them to obedience to the divine will.
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The Jews had gone to Egypt with the idea that a return to Judea, which they thought hopeless to their brethren in Babylon, would be an easy matter to themselves in Egypt: the exact reverse should happen in the case of each respectively. The Jews whom God sent to Babylon were there weaned from idolatry, and were restored; those who went to Egypt by their perverse will were hardened in idolatry, and perished there.
The words seem to hint that these Jews went into the land of Egypt, not with a design to live there always, but to stay for a while till the heat of the Chaldeans in inquiring after the blood of Gedaliah should be over, then thinking to return into their own country... to return to their own land, when there should be better times, and more safety and security there; particularly when they thought the affair of the death of Gedaliah would be no further inquired into:
none shall return but such as shall escape. But reason will guide us to interpret the first none in a restrained sense, i.e. none of those who have been the authors of this counsel and rebellion against God, and who went into Egypt willingly; for none can think that God involved Jeremiah and Baruch who were in Egypt (at least the first of them) in the same punishment with which he punished the rebellious Jews. Or none of those who in Egypt have burnt incense to idols, and defiled themselves with the idolatry of Egypt; but there shall some escape, such as have been forced into Egypt against their wills; and such as, being so forced, when they came here did not fall in with the idolatry of the Egyptians, (for we may gather from the next verse that all of them did not,) these men shall again return into the land of Judah.
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From this it appears with how much reason it was that God ordered Jeremiah to endeavour to prevent their going into Egypt, since the Israelitish women imitated the idolatry of the inhabitants of it, as soon as they came thither, and no people were immersed in a more absurd and shameful idolatry than the Egyptians. It is probable that when the Jewish women perceived the Egyptians to abound in riches and plenty, and to live in peace and security, they foolishly concluded that the gods which the Egyptians worshipped were more powerful, or more beneficent, than the LORD, whom the Jews worshipped.
These daring sinners do not attempt excuses, but declare they will do that which is forbidden. Those who disobey God, commonly grow worse and worse, and the heart is more hardened by the deceitfulness of sin. Here is the real language of the rebellious heart: Even the afflictions which should have parted them from their sins, were perversely taken so as to confirm them in their sins. It is sad when those who should quicken each other to what is good, and so help one another to heaven, instead harden each other in sin, and so ripen one another for hell.
To mingle idolatry with Divine worship, and to reject the mediation of Christ, are provoking to God, and ruinous to men.
The burning of incense was a religious rite, which God had appointed the Jews as a piece of Divine homage to be paid to him alone, and by an ordinary figure is put for worship; so as "burning incense to other gods" is the same with worshipping other gods. It should seem that all the Jews had not been thus far guilty, and those that did it were mostly women, or at least they were the leaders in this idolatry; and one would think the phrase implieth that those who were thus culpable did it with some secrecy & privacy, so as all their husbands did not know of it; but those that did were as bad as their wives, conniving at them, and justifying them in their idolatry, and joining with them in the following peremptory answer to and contempt of the prophet.
there was a large number of them, men and women, and who were all become idolaters, or connivers at, and encouragers of it
Incense: Which was a rite God appointed to be used in his worship; and is here put for the whole of religious worship, which was given to idols by the Jewish women; this their husbands knew of, and winked at, and did not restrain them from it, as they should; they seem to be themselves irreligious persons, a sort of atheists, who had no regard for the true God, nor ANY other gods, and cared not WHO were worshipped, so long as it served their proud interests and selfish benefits.
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As for the word that thou has, spoken unto us in the name of the Lord,.... Which they did not believe that it came from the Lord, but was a device of the prophet's, and a lie, as in Jeremiah 43:2; and if it did come from the Lord, their impudence was risen to such a pitch, that they were determined not to regard it:
we will not hearken unto thee: to thy words; neither to thy exhortations, reproofs, or menaces, even though thou comest and speakest in the name of the Lord. This, and what follows, is an unparalleled instance of the pride, obstinacy, enmity, and rebellion of the carnal mind against God.
This declares how dangerous a thing it is to decline once from God and to follow our own fantasies: for Satan ever solicits such and does not leave them till he has brought them to extreme impudency and madness= even so far as to justify their wickedness against God and his prophets.
Johanan and the rest only denied that God had said such things, and told Jeremiah he had spoken falsely: but now these people rise higher; they acknowledge Jeremiah HAD spoken to them in the name of the Lord, but, nevertheless, tell him in plain terms they would not obey his word, and indeed this is in the hearts of all sinners that are ruled by their lusts; though they will sometimes pretend that what they hear is not the will of God, but spoken out of malice and prejudice; yet they are PRE-RESOLVED they will not comply with it, let their understandings be never so well informed.
But will certainly do whatsoever thing goeth out of our own mouth — That is, that which WE have solemnly vowed to perform. Here we have the root of all the disobedience of sinners= their resolution to please themselves, and do their own will, and not in any thing to deny themselves.
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The reply that all the settlers in Egypt were formally putting themselves under the Queen of heaven's protection was made by the heads of the congregation.
But we will certainly do whatsoever thing goeth out of our own mouth,.... And not what went out of the mouth of God, or his prophet: but whoever they had resolved on within themselves to do, and had declared with their mouths they would, or had vowed with their lips; likely an idolatrous vow; this they were determined to perform, let God and his prophet say what they would:
They would not let Jeremiah's expostulations prevent the carrying out of the special object (of idolatry) which had brought them together: otherwise the Queen of heaven would be offended, and avenge herself.
to this deity, be it what it will, they burned incense; and they were determined to continue it, and all other idolatrous rites and practices particularly:
and to pour out drink offerings unto her; which was another part of ceremonial worship, which the true God required of the people of Israel; but were here resolved to give it to another god:
as we have done, we, and our fathers, our kings, and our princes, in the cities of Judah, and in the streets of Jerusalem; they plead custom and prescription, antiquity and authority; the examples of ancestors and kings; the general practice of their nation, both in the metropolis of it, and in its several cities, where it not only universally obtained, but was visibly and openly done; and, more, they plead the temporal advantage of it:
"for then had we plenty of victuals, and were well, and saw no evil:" had fulness of bread, and of all provisions; health, peace, and safety; and no judgment was upon them, seen or felt by them; the sword, famine, or pestilence. The goddess Coelestis, or the moon, which seems to be here meant, was "the promiser of rains" and so of all good things: or, "were merry", as the Heathens were at their new moons, when they indulged to their cups, and lived jovially.
This is still the argument of idolaters who esteem religion by the belly and instead of acknowledging God's works who sends BOTH plenty and famine, health and sickness. They attribute it to their idols and so dishonour God.
Then had we plenty of victuals, etc. An extremely important passage, as revealing the view taken of their misfortunes by Jews of the average type. Jeremiah regarded the misfortunes of his country as proofs of the displeasure of God; these Jews, on the other hand, of his impotence.
Fools attribute their seeming prosperity to God's connivance at their sin. In fact, God had often chastised them for their idolatry; but it is the curse of impiety NOT to perceive the hand of God in calamities.
victuals—Men cast away the bread of the soul for the bread that perisheth.
To this statement on the part of the men, the women further add, that they do not engage in this sacrificial worship or prepare the sacrificial cakes without their husbands, i.e., without their knowledge and approval. This is put forward by the women in the way of self-vindication; for, according to the law, Numbers 30:9., the husband could annul, i.e., declare not binding, any vow which had been made by his wife without his knowledge.
Their arguments for continuing in this idolatry are,
1st, Custom and antiquity; they and their fathers had practised it.
2d, The example of their kings and princes.
3d, The plenty and prosperity they had while they did so, as if their idols and not the LORD had been the authors of it.
They compared their former condition, before the invasion of Judea and the siege of Jerusalem, with their present state, and argued from their being in prosperity at that time, that they must needs have been then in the right; not considering that it was to be ascribed to the goodness and long-suffering of God waiting for their repentance, as being unwilling to destroy them, or even to bring any great calamity upon them. Besides, though on account of the measure of their iniquity being filled up, they now suffered more grievous calamities than they had ever done before, yet, if they were at all acquainted with the history of former times, they could not but know that idolatry had always brought calamities on their fathers, and that they never were so prosperous as when they worshipped and served the LORD only.
But since we left off, &c., we have wanted all things — This is their last argument in defence of their idolatry, an argument drawn from the evils that had befallen them since they had left off to worship the host of heaven; thus making their ceasing to commit the sin of idolatry the cause of their sufferings, whereas, in truth, the commission of that and their other sins had been the CAUSE of all the calamities to which they had been exposed.
And when we burned incense, &c., did we worship her without our men? — Here the women speak, and allege that their husbands had joined with them in offering incense to the host of heaven, and that it was not done without their privity. “By the law of Moses the men had an independent power of binding themselves by any religious vow or obligation; but the vows of the women were not binding, without the knowledge and consent of their fathers and husbands; but if the father or husband knew of the vow, and did not signify his dissent at the time, his consent was presumed, and the vow stood firm and irrevocable, Numbers 30:1-16. This appeal, therefore, to the concurrence of their men must be considered as coming from the female part of the assembly only, who thereby appear to declare that since they were thus authorized by those who alone had a legal right to control them, they should not submit to any other restraint upon their inclinations.
To the word of the prophet the men and women oppose their pretended experience, that the adoration of the queen of heaven has brought them comfort and prosperity, while the neglect of this worship, on the other hand, has brought want and misfortune. No doubt they inferred this, by the argument "post hoc, ergo propter hoc", from the fact that, after idolatry had been rooted out by Josiah, adversity had befallen the land of Judah; while, up till that time, the kingdom of Judah had been independent, and, for more than a century before, had been spared the suffering of misfortune. Thus, through their blindness, peculiar to the natural man, they had overlooked the minor transient evils with which the Lord visits His people when they sin. Not till near the end of Josiah's reign did misfortune fall on Judah: this was when the Egyptian army, under Pharaoh-Necho, marched through Palestine; Josiah was slain in the battle he had lost, the land was laid waste by the enemy, and its inhabitants perished by sword and famine.
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The men who felt themselves condemned by the prophet’s words respond by arrogantly vindicating their line of action. They had practised this worship of old, and would practise it still, and they set their experience of the prosperity of those past days against the prophet’s picture of the evil that had followed. Might they not argue, as the Romans did in the calamities that fell on the Empire, that they suffered because they had left off the worship under the influence of a different teaching?
The suppression of this popular idolatry had apparently been regarded with much ill-will in Josiah's time, and many may even have ascribed to it his defeat at Megiddo. Probably Jehoiakim had again permitted it, but Zedekiah, during the miseries of his reign, had forbidden it, and the people ascribed the fall of Jerusalem to the neglect of their favorite goddess.
perhaps it only regards some space of time in the latter part of Zedekiah's reign, a little before the destruction of Jerusalem, when they refrained from their idolatry; fearing the wrath of God, and what was coming upon them; though Kimchi is of opinion that they never ceased; but they would say, when any evil came upon them, it was because they ceased to burn incense to the queen of heaven...
these evils they imputed to their cessation from idolatry, when it was the very thing that brought them on them.
Their last argument is drawn from the evils that had befallen them since they had left worshipping the sun, moon, and stars; thus strangely making their omission of that the cause of their sufferings, their former doing of which was indeed the true cause. They had lost their husbands in the siege and in battles, and had suffered famine and hunger; and all because they had burnt incense to other gods: they interpret these providences as a punishment of them for NOT doing it as they had formerly used to do. So bad interpreters are those of God’s providences, who indulge their lusts in opposition to God’s law.
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We have here, it is obvious, the very words of the women who were stung by what they looked on as Jeremiah’s intimation that the chief guilt lay on them. They disclaim any special responsibility. Their husbands had joined in the worship, or had, at least, sanctioned it... They had the authority of their husbands for what they were doing. Jeremiah must leave them alone, and discuss the matter with those who alone had the right to interfere.
According to Numbers 30:6 f., which in its present form doubtless represents a much older practice, the consent of the husband was necessary before the wife’s vow could be binding. The women plead that they had their husbands’ approval in this worship. Let Jeremiah therefore settle the matter with them.
The women mentioned; "a great multitude" here speak: we have not engaged in secret night orgies which might justly be regarded unfavorably by our husbands: our sacred rites have been open, and with their privity. They wish to show how unreasonable it is that Jeremiah should oppose himself alone to the act of all, not merely women, but men also. The guilty, like these women, desire to shield themselves under the complicity of others. Instead of helping one another towards heaven, husband and wife often ripen one another for hell.
This teaches us what a great danger it is for the husbands to permit their wives anything of which they are not assured by God's word: for by it they take an opportunity to justify their doings and their husbands will give an account of it before God.
And when we burnt incense to the queen of heaven, and poured out drink offerings unto her.... Which they owned they did, and which they were not ashamed of, and were determined to go on with; and were only sorry that they had at any time omitted such service.
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God is long-suffering, and therefore punishment follows slowly upon sin.
These words contain the pith of the answer to the people’s argument that they had been more prosperous while openly practising idolatry than afterwards. Jeremiah points out that even though their national misfortunes were subsequent to Josiah’s reformation, and therefore after what they might have called "the golden age of idolatry" had ceased, yet it was owing to the idolatry so long rampant, and even afterwards cherished and practised as far as its votaries dared, that the overthrow came. The longsuffering of God was at last exhausted.
So that the Lord could no longer forbear,.... He did forbear a long time, and did not stir up all his wrath, but waited to see if these people would repent of their sins, and turn from them; during which time of his forbearance, things might be well with them, as they had said, and they enjoyed peace and plenty; but persisting in their sins, and growing worse and worse, he could bear with them no longer, but finally brought down his judgments upon them.
Whatever evil comes upon us, it is because we have sinned against the Lord; we should therefore stand in awe, and sin not.
Since they were determined to persist in their idolatry, God would go on to punish them. What little remains of religion were among them, would be lost.
The creature-comforts and confidences from which we promise ourselves the most, may fail as soon as those from which we promise ourselves least; and all are what God makes them, not what we fancy them to be.
Well-grounded hopes of our having a part in the Divine mercy, are always united with repentance and obedience.
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And fulfilled with your hand - Your hands. Jeremiah pointed to their hands, in which they were carrying the crescent-shaped cakes which they had vowed to the goddess. Their idolatry therefore was an accomplished deed, as the symbols held in their hands testified.
Ye will surely accomplish - Or, Accomplish then your vows. It is not a prediction, but is ironical, and means that as they will take no warning, they must needs have their way.
Ye … have both spoken with … mouths, and fulfilled with … hand—ironical praise. They had pleaded their obligation to fulfil their vows, in excuse for their idolatry. He answers, no one can accuse you of unsteadiness as to your idolatrous vows; but steadfastness towards GOD ought to have PREVENTED you from making, or, when made, from KEEPING such vows.
ye will surely accomplish … vows—Jeremiah hereby gives them up to their own fatal obstinacy.
"If ye will persist in spite of all my warnings, then be it so."
have spoken are in the Hebrew of the feminine gender, which giveth good reason to some interpreters to conclude the women were first and principal in this idolatry, and the men’s guilt lay in conniving at them, and suffering themselves to be seduced by them.
Ye, saith the prophet, have spoken it, and ye have been as big as your words, and for a cover you pretend the religion of a Jew, as if a vow could be a bond of iniquity, and it were possible by a vow to oblige yourselves to a forsaking of the true God, and a committing of idolatry! The latter words seem ironical, so as to have this sense, You are resolved upon it, and there is no moving you from your resolution; well then, God hath resolved too.
ye and your wives have both spoken with your mouths, and fulfilled with your hand; they had said they would burn incense to the queen of heaven, and they had done it; they had been as good as their word, true to it, though in a bad thing: their words and works agreed, and so did the men and their wives: the women had before said they did not perform worship to the queen of heaven without their men; this is acknowledged by the Lord, and their confession is improved against them:
saying, we will surely perform our vows that we have vowed, to burn incense to queen of heaven, and to pour out drink offerings unto her; they thought, because they made a vow that they would do it, that it was therefore obligatory upon them, and this would be sufficient to justify them before God, and excuse it to him; whereas nothing that is sinful ought to be vowed or performed; and to vow and perform in such a case is doubly criminal: a vow cannot make that lawful which is unlawful; and the performance of it can never be a laudable action: they have committed double evil in making wicked vows, and in performing the same.
ye will surely accomplish your vows, and surely perform your vows; they were resolutely set upon it, and nothing would hinder their performance of it; this shows the obstinacy and firmness of their minds: though some think these words are spoken ironically.
"by all means, perform your vows, and take the consequence!" The irony of the passage is lost by the "will" of the Authorized Version.
Even in the summary account of their offences, the words are so chosen and arranged as to bring out clearly the determination of the people to persevere in worshipping the queen of heaven.
...the address chiefly applies to the wives, who clung most tenaciously to idolatry.
In "ye will make your vows and perform them," there is unmistakeable irony, in which the reference is to the wilfulness of the people in this idolatry... "To establish vows," i.e., to make them, was not a thing commanded, but left to one's free determination. Hence, also, no appeal to the maxim that vows which have been made or uttered "must be fulfilled," can justify the making of the vows.
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my name shall no more be named—The Jews, heretofore, amidst all their idolatry, had retained the form of appeal to the name of God and the law, the distinctive glory of their nation; God will allow this no more: there shall be none left there to profane His name thus any more.
Seeing you are so fixed and peremptory, God is as resolved as you are; and as you think you must be religious to your wicked vows, so be assured God will be as religious to his oath.
There shall not any be left of the Jews that are in Egypt, to swear, "The Lord God liveth" (for it should seem that the Jews yet retained something of the religion of their country, and sware by the name of the living God, according to the precept, Deu 6:13 10:20). God threateneth there should be none of them left alive to do it; he would not have his holy name polluted by those mouths that had been used to bless idols.
...this respects not a name by which they should be named, but which they should name; and intends their use of the divine name in an oath, of which this is a form, "the Lord God liveth": or as sure as the Lord lives, or by the living God, it is so and so; and especially as used in their vows to burn incense to the queen of heaven, they vowing by the living God that they would do so, which must be very abominable to him; and therefore he solemnly swears there should not be a Jew in all Egypt that should use it; the reason is, because everyone of them that did should be cut off
This declares a horrible plague toward idolaters, seeing that God will not vouchsafe to have his Name mentioned by such as have polluted it.
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Shall be consumed - This is the result of Yahweh's repudiation of the covenant. When He was their God He watched over them for good: now His protection is withdrawn, and He is their enemy, because of the wickedness whereby their rejection was made necessary.
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God's words are His threats of destruction to the Jews; theirs, the assertion that they expected all goods from their gods. "Mine"; by which I predict ruin to them. "Theirs"; by which they give themselves free scope in iniquity.
In the midst of judgment, God remembers mercy, and his ancient covenant. A remnant is saved as the nucleus of a regenerate people.
Jeremiah the prophet, and Baruch the son of Neriah, and some few righteous persons among them, they shall make their escape out of the land of Egypt, whither they did not go willingly; and, by one providence or another, shall come back to their native country, the land of Judea, When the rest will not; which must be a distinguishing your to them:
and all the remnant of Judah, that are gone into the land of Egypt to sojourn there, shall know what words shall stand, mine or theirs; those that are left of the sword, famine, and pestilence, shall know experimentally, by facts laid down, whose words have their effect and accomplishment, stand firm and sure; whether theirs, that promised impunity and safety, peace and prosperity, in their idolatrous practices; or the Lord's, which threatened with ruin and destruction. The Lord is true, and every man a liar; whatever devices are in a man's heart, the counsel of the Lord, that shall stand.
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The Jews believed Egypt impregnable, so shut in was it by natural barriers. The Jews being "punished in this place" will be a sign that their view is false, and God's threat true. He calls it "a sign unto you," because God's prediction is equivalent to the event, so that they may even now take it as a sign. When fulfilled it would cease to be a sign to them: for they would be dead.
And this shall be a sign unto you, saith the Lord, that I will punish you in this place,.... In Egypt, as before threatened; and what follows is a confirming sign that so it would be; and which, when observed by some, gave the hint to them to make their escape; though others, being hardened in their idolatry, impenitence, and unbelief, continued, and perished.
as I gave Zedekiah king of Judah into the hand of Nebuchadnezzar king of Babylon, and that sought his life; in like manner, and as sure as he had done the one, he would do the other; and he puts the Jews in mind of what he had done by him, and which they had full and certain knowledge of; and might from hence conclude that this also would be accomplished, here given as a sign of their own ruin; and which, when they saw come to pass, might know that it was at hand; and, indeed, the king of Egypt, in whom they trusted, being taken by his enemies, and his country wasted, they must in course fall a prey to the conqueror.
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Makob embraces the ideas of bodily pain, emotional grief, and spiritual anguish... both physical affliction and inner sorrow, allowing a single word to portray the entire spectrum of human suffering.
In Exodus 3:7 the LORD says, “I know their sorrows,” acknowledging Israel’s slavery-borne suffering and initiating the redemptive plan that culminates in the Passover. From the outset, pain is not hidden from God; it becomes the very backdrop against which His deliverance is displayed.
Solomon’s temple prayer links personal pain to the covenant promise of answered prayer: “when each one spreads out his hands … each knows his own affliction and his own pain". Suffering drives the covenant people toward the sanctuary, reinforcing worship as the proper context for processing pain.
Frame suffering as invitation to prayerful dependence.
Job 33:19 pictures pain as God's tutor, suffering as God’s corrective instrument— “A man is also chastened with pain on his bed.” Ecclesiastes observes that increased knowledge often multiplies sorrow and that toil “is grief and sorrow”. Psalmists echo the theme: “Many are the sorrows of the wicked”, yet David still confesses, “my pain is ever with me”, illustrating that even the righteous endure affliction... but their chastening pain is Fatherly discipline.
Jeremiah repeatedly applies makob to covenant breach: “Your pain has no healing” (Jeremiah 30:15); “the LORD has added sorrow to my pain” (Jeremiah 45:3); and concerning Babylon, “Take balm for her pain” (Jeremiah 51:8). Lamentations laments Jerusalem’s devastation: “Look and see if there is any pain like my pain” (Lamentations 1:12, twice emphasized), concluding, “because the enemy prevailed” (1:18). Pain becomes prophetic proof of divine justice.
The Servant is “a man of sorrows and acquainted with grief” (Isaiah 53:3). Verse 4 intensifies the substitutionary dimension: “Surely He has borne our griefs and carried our sorrows.” By absorbing makob, the Messiah validates every prior occurrence and offers the definitive answer to it. The Servant’s identification with human pain grounds Christian theology of atonement and comfort.
Because the Servant has borne makob, future glory is pledged: “He will wipe away every tear” (Revelation 21:4). Thus, every occurrence of makob becomes a signpost toward the consummation where pain is abolished, and God’s people dwell in unbroken joy.
Scripture intertwines collective and individual suffering, Corporate Solidarity and Personal Experience. Egypt’s oppression, Israel’s exile, and Babylon’s downfall stand beside David’s personal agony and Job’s chastening. Makob thereby testifies that pain is common yet never generic; God addresses nations and individuals alike.
Theology of Suffering and Divine Compassion
The occurrences present pain as
(1) acknowledged by God,
(2) often disciplinary yet redemptive,
(3) prophetic of judgment, and
(4) ultimately vicariously borne by the Servant.
God never denies the reality of pain; He redeems it within His sovereign purposes.
1. Then the LORD told him, “I have certainly seen the oppression/ affliction (6040) of my people in Egypt. I have heard them crying out because of their oppressors. Yes, I am aware of their sufferings/ sorrows/ pains.
2. whatever prayer and supplication is made by any man, or by all your people Israel, who will each know his own affliction/plague/ scourge/ calamity/ burden (5051) and his own sorrow/ pain/ grief/ suffering/ anguish/ infirmity, and shall spread out his hands toward this house,
3. They are also chastened with pain/ sorrow/ sickness upon their beds, and with continual distress/ strife/ complaint (7379) in their bones,
4. Many are the sorrows/ woes/ pains/ torments/ scourges of the wicked, but loving devotion surrounds him who trusts in the LORD.
5. For I am ready to fall. My pain/ sorrow/ suffering/ grief is continually before me.
6. For they persecute the one You have struck, and recount the pain/ grief/ sorrow of those You have pierced.
7. For in much wisdom is much vexation/ grief (3708); and he who increases knowledge increases sorrow/ pain/ suffering/ grief/ hardship.
8. For all his days are full of sorrow/ pain/ grief/ misery/ hardship, and his work is a vexation (3708). Even in the night his heart does not rest. This also is vanity.
9. He was despised and rejected by men, a man of sorrows/ suffering/ pain, acquainted with grief (2483). Like one from whom men hide their faces, He was despised, and we esteemed Him not.
10. Surely he has borne our sicknesses/ infirmities/ pains/ weaknesses/ afflictions/ griefs/ sorrows/ illnesses/ diseases/ sins (2483) and carried our suffering/ sorrow/ pain/ grief; yet we considered him plagued, struck by God, and afflicted.
11. Why do you cry over your injury/ wound/ hurt/ fracture/ breach/ brokenness (7667)? Your pain/ sorrow/ wound is incurable/ desperate/ deadly (605). For the greatness of your iniquity, because your sins have increased, I have done these things to you.
12. You said, “Woe is me! The LORD has added grief/ misery/ sorrow (3015) to my sorrow/ pain/ troubles; I am weary with my groaning/ sighing (585), and I find no rest.”
13. Suddenly Babylon has fallen and been shattered. Wail for her! Take balm for her pain/ wounds; perhaps she can be healed.
14. Is it nothing to you, all you who pass by? Look and see if there is any sorrow/pain/suffering like my sorrow/pain/suffering which has been ruthlessly inflicted upon me, With which the LORD has tormented me on the day of his blazing wrath?
15. The LORD is righteous, For I have rebelled against His command; Hear now, all peoples, And see my pain/ suffering/ anguish/ despair/ sorrow; My virgins and my young men Have gone into captivity.
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Yagon
communicates an inward grief that drains vitality and dampens hope. It is deeper than momentary sadness, describing a sustained weight of heart that can lead to physical depletion (Psalm 31:10) yet also stands ready to be displaced by covenantal joy when God intervenes (Isaiah 35:10).
Distribution in Scripture
The word appears fourteen times, clustered in historical narrative (Genesis), festal history (Esther), lament and praise (Psalms), and the prophetic corpus (Isaiah, Jeremiah, Ezekiel). This spread shows that sorrow is both personal and corporate, affecting patriarchs, monarchies and nations alike.
Narrative Usage in Genesis
The first two occurrences frame Jacob’s fear of losing Benjamin (Genesis 42:38; Genesis 44:31). יָגוֹן marks the potential depth of paternal loss: “you would bring my gray hair down to Sheol in sorrow” (Genesis 42:38). These verses anchor the term in family relationships and foreshadow Israel’s later national griefs.
From Mourning to Festal Reversal (Esther 9:22)
The Purim record memorializes the day “when their sorrow was turned to joy” (Esther 9:22). Here יָגוֹן becomes the backdrop for deliverance, illustrating that God’s providence can flip the emotional script of an entire people in a single, decisive act.
Individual Lament in the Psalms
• Psalm 13:2 voices the question of duration: “How long shall I harbor sorrow in my soul?”
• Psalm 31:10 connects sorrow with sin’s fallout: “My life is consumed with grief and my years with groaning.”
• Psalm 107:39 notes communal decline: “When they are diminished and humbled by oppression, evil, and sorrow.”
• Psalm 116:3 describes near-death terror: “The cords of death encompassed me, and the torrents of grief overwhelmed me.”
Together these songs teach that lament is legitimate worship, inviting honesty before God while expecting eventual rescue.
National Lament and Hope in the Prophets
Jeremiah repeatedly employs יָגוֹן to portray Judah’s collapse (Jeremiah 8:18; 20:18; 31:13; 45:3). Yet even Jeremiah can foresee reversal: “I will turn their mourning into joy, give them comfort and gladness for their sorrow” (Jeremiah 31:13). Isaiah amplifies this promise: “Sorrow and sighing shall flee” (Isaiah 35:10; 51:11). Ezekiel’s “cup of horror and desolation” (Ezekiel 23:33) shows that unrepentant sin leaves sorrow in its wake, underscoring the moral dimension of grief.
Redemptive Trajectory: Sorrow to Gladness
Across the canon יָגוֹן rarely stands alone; it is regularly paired with an antithesis—joy, singing, comfort. The pattern points to a God who neither trivializes suffering nor allows it the last word. Every appearance of יָגוֹן in the latter prophets is matched by an assurance of eventual consolation.
Implications for Suffering and Consolation Ministry
1. Authentic acknowledgment: Scripture validates deep grief; ministry should allow space for unfiltered lament.
2. Hopeful orientation: Even in the darkest texts, יָגוֹן is never terminal; comfort is covenantally promised.
3. Corporate sensitivity: Much sorrow in the Bible is communal; churches must address systemic and national traumas, not just private pain.
4. Eschatological confidence: Isaiah’s vision of sorrow fleeing anticipates Revelation 21:4, grounding present comfort in future glory.
While Isaiah 53 employs a different Hebrew term for “sorrows,” the Servant’s experience gathers up all יָגוֹן into Himself, assuring believers that their grief has been borne by a sympathetic Redeemer (Hebrews 4:15). The resurrection then guarantees that the trajectory from sorrow to joy—sketched throughout the Old Testament—finds its climactic fulfillment in Christ.
• יָגוֹן captures the profound ache of fallen humanity.
• Scripture traces a consistent arc from sorrow to joy, anchored in divine faithfulness.
• Pastoral care must balance honest lament with confident hope, reflecting the biblical tension.
• Final eradication of יָגוֹן is guaranteed in the consummated kingdom, securing endurance for the present age.
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