Jeremiah 44:12
And I will take away the remnant of Judah who have resolved to go to the land of Egypt to reside there; they will meet their end. They will all fall by the sword or be consumed by famine. From the least to the greatest, they will die by sword or famine; and they will become an object of cursing and horror, of vilification and reproach.
I will take away
This phrase indicates a divine action of removal or destruction. The Hebrew root here is "לקח" (laqach), which often means to take, seize, or capture. In the context of Jeremiah, it reflects God's sovereign judgment and His ability to control the fate of nations and individuals. This action is not arbitrary but a response to the people's disobedience and idolatry.

the remnant of Judah
The term "remnant" refers to a small surviving group. In Hebrew, "שארית" (she'erit) is used, emphasizing those who remain after a catastrophe. Historically, the remnant of Judah were those who survived the Babylonian conquest. This remnant was expected to remain faithful, yet they chose to flee to Egypt, contrary to God's command.

who have set their faces
This phrase suggests a determined decision or resolve. The Hebrew "שׂוּם פָּנִים" (sum panim) implies a deliberate choice. The people of Judah made a conscious decision to go to Egypt, symbolizing their rejection of God's guidance and their reliance on human wisdom and alliances.

to go to the land of Egypt
Egypt, in biblical history, often symbolizes a place of refuge but also of bondage and idolatry. The Israelites' return to Egypt signifies a regression to old ways and a lack of trust in God's provision. Archaeologically, Egypt was a powerful nation, offering apparent security, yet spiritually, it represented a turning away from God.

to reside there
The intention to "reside" or "dwell" (Hebrew "גור" - gur) indicates a long-term settlement. This was not a temporary refuge but a permanent move, showing a complete abandonment of the promised land and God's promises.

They will all perish
The certainty of this outcome is emphasized. The Hebrew "מות" (muth) means to die or perish, indicating the inevitable consequence of their disobedience. This serves as a warning of the seriousness of turning away from God.

in the land of Egypt
Reiterating the location underscores the irony and tragedy of seeking safety in a place that will become their grave. Egypt, once a place of deliverance during Joseph's time, now becomes a place of judgment.

they will fall by the sword or die from famine
These are common biblical expressions of divine judgment. The sword and famine are often used in the prophets to describe the consequences of sin. Historically, these were real threats faced by nations, and they symbolize the comprehensive nature of God's judgment.

From the least to the greatest
This phrase indicates the universality of the judgment. No one is exempt, regardless of social status or wealth. It reflects the biblical principle that all are accountable to God.

They will become an object of cursing and horror
The transformation from God's chosen people to an object of cursing highlights the severity of their rebellion. The Hebrew "קללה" (qelalah) for cursing and "שׁמה" (shammah) for horror convey a complete reversal of fortune and reputation.

of condemnation and reproach
These terms further emphasize the disgrace and shame that will come upon them. "חרפה" (cherpah) for reproach indicates public disgrace, while "גידוף" (gidduf) for condemnation suggests divine disapproval. This serves as a sobering reminder of the consequences of forsaking God's covenant.

Persons / Places / Events
1. Remnant of Judah
The remaining people of Judah who survived the Babylonian conquest and chose to flee to Egypt against God's command.

2. Egypt
The land where the remnant of Judah sought refuge, symbolizing disobedience and reliance on human strength rather than God.

3. Jeremiah
The prophet who conveyed God's message of judgment to the people of Judah.

4. Sword and Famine
Instruments of God's judgment, representing the consequences of disobedience.

5. Cursing and Horror
The outcome of Judah's disobedience, serving as a warning to others.
Teaching Points
Obedience to God’s Commands
The remnant's decision to go to Egypt was a direct act of disobedience. We must prioritize God's instructions over our own understanding.

Consequences of Disobedience
Just as the remnant faced severe consequences, we too must be aware that disobedience leads to spiritual and sometimes physical repercussions.

Trust in God, Not in Human Strength
The remnant trusted in Egypt for safety, but true security comes from reliance on God.

Warnings as Acts of Mercy
God's warnings through Jeremiah were acts of mercy, giving the people a chance to repent. We should heed divine warnings in our lives.

The Importance of Repentance
The remnant's failure to repent led to their downfall. Repentance is crucial for restoration and avoiding judgment.
Bible Study Questions
1. What motivated the remnant of Judah to flee to Egypt, and how can we avoid similar mistakes in our decision-making?

2. How does the concept of "cursing and horror" in Jeremiah 44:12 relate to the blessings and curses outlined in Deuteronomy 28?

3. In what ways do we sometimes rely on "Egypt" (worldly solutions) instead of trusting God, and how can we shift our focus back to Him?

4. How can we recognize and respond to God's warnings in our lives today?

5. What steps can we take to ensure that we are living in obedience to God's commands, and how can we encourage others to do the same?
Connections to Other Scriptures
Deuteronomy 28
This chapter outlines the blessings for obedience and curses for disobedience, similar to the consequences faced by the remnant of Judah.

Isaiah 31:1
Warns against relying on Egypt for help, paralleling Judah's misplaced trust.

2 Kings 25
Describes the fall of Jerusalem and the initial exile, setting the stage for the remnant's flight to Egypt.

Ezekiel 20:32-38
Discusses Israel's rebellion and God's judgment, echoing the themes in Jeremiah 44.

Revelation 18:4
Calls believers to come out of Babylon, symbolizing the need to separate from worldly systems and disobedience.
The Condition of Hardened Sinners DesperateA.F. Muir Jeremiah 44:1-14
Jeremiah's Last SermonS. Conway Jeremiah 44:1-30
The End of Jeremiah; Or, Going Down in CloudsS. Conway Jeremiah 44:1-30
The Doom on Those Making Sure of Safety in EgyptD. Young Jeremiah 44:11-14
People
Jeremiah, Nebuchadnezzar, Pharaoh, Zedekiah
Places
Babylon, Egypt, Jerusalem, Memphis, Migdol, Pathros, Tahpanhes
Topics
Astonishment, Cause, Condemnation, Consumed, Curse, Cursing, Death, Determined, Die, Disease, Egypt, Enter, Entering, Execration, Faces, Fall, Falling, Famine, Fixed, Greatest, Horror, Imprecation, Judah, Least, Meet, Mind, Minds, Oath, Object, Overtake, Perish, Remnant, Reproach, Reside, Reviling, Settle, Shame, Short, Sojourn, Stopping, Sword, Taunt, Wonder
Dictionary of Bible Themes
Jeremiah 44:10

     5896   irreverence
     8276   humility

Library
God's Patient Pleadings
'I sent unto you all my servants the prophets, rising early and sending them, saying, Oh, do not this abominable thing that I hate.'--JER. xliv. 4. The long death-agony of the Jewish kingdom has come to an end. The frivolous levity, which fed itself on illusions and would not be sobered by facts, has been finally crushed out of the wretched people. The dreary succession of incompetent kings--now a puppet set up by Egypt, now another puppet set up by Babylon, has ended with the weak Zedekiah. The
Alexander Maclaren—Expositions of Holy Scripture

Man's Misery by the Fall
Q-19: WHAT IS THE MISERY OF THAT ESTATE WHEREINTO MAN FELL? A: All mankind by their fall lost communion with God, are under his wrath and curse, and so made liable to all the miseries in this life, to death itself, and to the pains of hell for ever. 'And were by nature children of wrath.' Eph 2:2. Adam left an unhappy portion to his posterity, Sin and Misery. Having considered the first of these, original sin, we shall now advert to the misery of that state. In the first, we have seen mankind offending;
Thomas Watson—A Body of Divinity

That Whereas the City of Jerusalem had Been Five Times Taken Formerly, this was the Second Time of Its Desolation. A Brief Account of Its History.
1. And thus was Jerusalem taken, in the second year of the reign of Vespasian, on the eighth day of the month Gorpeius [Elul]. It had been taken five [34] times before, though this was the second time of its desolation; for Shishak, the king of Egypt, and after him Antiochus, and after him Pompey, and after them Sosius and Herod, took the city, but still preserved it; but before all these, the king of Babylon conquered it, and made it desolate, one thousand four hundred and sixty-eight years and
Flavius Josephus—The Wars of the Jews or History of the Destruction of Jerusalem

Man's Inability to Keep the Moral Law
Is any man able perfectly to keep the commandments of God? No mere man, since the fall, is able in this life perfectly to keep the commandments of God, but does daily break them, in thought, word, and deed. In many things we offend all.' James 3: 2. Man in his primitive state of innocence, was endowed with ability to keep the whole moral law. He had rectitude of mind, sanctity of will, and perfection of power. He had the copy of God's law written on his heart; no sooner did God command but he obeyed.
Thomas Watson—The Ten Commandments

The Mercy of God
The next attribute is God's goodness or mercy. Mercy is the result and effect of God's goodness. Psa 33:5. So then this is the next attribute, God's goodness or mercy. The most learned of the heathens thought they gave their god Jupiter two golden characters when they styled him good and great. Both these meet in God, goodness and greatness, majesty and mercy. God is essentially good in himself and relatively good to us. They are both put together in Psa 119:98. Thou art good, and doest good.' This
Thomas Watson—A Body of Divinity

Nature of Covenanting.
A covenant is a mutual voluntary compact between two parties on given terms or conditions. It may be made between superiors and inferiors, or between equals. The sentiment that a covenant can be made only between parties respectively independent of one another is inconsistent with the testimony of Scripture. Parties to covenants in a great variety of relative circumstances, are there introduced. There, covenant relations among men are represented as obtaining not merely between nation and nation,
John Cunningham—The Ordinance of Covenanting

Original Sin
Q-16: DID ALL MANKIND FALL IN ADAM'S FIRST TRANSGRESSION? A: The covenant being made with Adam, not only for himself, but for his posterity, all mankind descending from him, by ordinary generation, sinned in him, and fell with him in his first transgression. 'By one man sin entered into the world, and death by sin,' &c. Rom 5:12. Adam being a representative person, while he stood, we stood; when he fell, we fell, We sinned in Adam; so it is in the text, In whom all have sinned.' Adam was the head
Thomas Watson—A Body of Divinity

Jeremiah
The interest of the book of Jeremiah is unique. On the one hand, it is our most reliable and elaborate source for the long period of history which it covers; on the other, it presents us with prophecy in its most intensely human phase, manifesting itself through a strangely attractive personality that was subject to like doubts and passions with ourselves. At his call, in 626 B.C., he was young and inexperienced, i. 6, so that he cannot have been born earlier than 650. The political and religious
John Edgar McFadyen—Introduction to the Old Testament

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