Jeremiah 44:14
so that none of the remnant of Judah who have gone to reside in Egypt will escape or survive to return to the land of Judah, where they long to return and live; for none will return except a few fugitives."
none of the remnant of Judah
The term "remnant" in Hebrew is "שְׁאֵרִית" (she'erit), which often refers to a small, surviving group of people. In the context of the Old Testament, the remnant of Judah represents those who have survived the Babylonian conquest and exile. This remnant is significant in biblical prophecy, symbolizing hope and the continuation of God's covenant with His people. However, in this verse, the remnant's decision to flee to Egypt against God's command results in dire consequences, highlighting the importance of obedience to God's will.

who have gone to live in the land of Egypt
Egypt, in biblical history, is often a place of refuge but also a symbol of bondage and disobedience. The Israelites' history with Egypt is complex, marked by their enslavement and subsequent exodus. Here, the remnant's choice to seek safety in Egypt reflects a lack of trust in God's promises and a return to a place of former oppression. This decision is contrary to God's directive to remain in Judah, demonstrating a recurring theme of human reliance on worldly solutions rather than divine guidance.

will escape or survive
The Hebrew words for "escape" (פָּלַט, palat) and "survive" (שָׁאַר, sha'ar) convey a sense of deliverance and remaining. In this context, the verse underscores the futility of seeking security outside of God's plan. The remnant's attempt to escape judgment by fleeing to Egypt is ultimately unsuccessful, serving as a sobering reminder that true safety and survival are found only in adherence to God's commands.

to return to the land of Judah
The longing to return to Judah signifies a deep-seated desire for restoration and normalcy. Judah represents not just a geographical location but the spiritual and cultural heart of the Jewish people. This yearning reflects the human inclination to seek redemption and return to a state of divine favor. However, the path to such restoration is through obedience and faithfulness to God, not through human schemes.

to which they long to return to live
The repetition of the desire to return emphasizes the intensity of the remnant's longing. This phrase captures the essence of exile—a physical and spiritual separation from one's homeland and God. It serves as a metaphor for the human condition, where the soul longs for reconciliation with its Creator. Yet, the fulfillment of this longing is contingent upon aligning one's actions with God's will.

for none will return except a few fugitives
The phrase "except a few fugitives" introduces a glimmer of hope amidst the pronouncement of judgment. The term "fugitives" (פָּלִיט, palit) suggests those who escape by divine intervention rather than human effort. This remnant within the remnant signifies God's mercy and the preservation of a faithful few who will carry forward His promises. It is a testament to God's unwavering commitment to His covenant, even when His people falter.

Persons / Places / Events
1. Jeremiah
A prophet called by God to deliver His messages to the people of Judah, often warning them of impending judgment due to their disobedience.

2. Remnant of Judah
The remaining people of Judah who survived the Babylonian conquest and subsequently fled to Egypt against God's command.

3. Land of Egypt
A place of refuge for the remnant of Judah, despite God's warnings through Jeremiah not to go there. Historically, Egypt was a place of bondage for the Israelites.

4. Land of Judah
The homeland of the Israelites, which they longed to return to, representing God's promise and covenant with His people.

5. Fugitives
A small number of people who would survive and return to Judah, highlighting God's mercy even amidst judgment.
Teaching Points
Obedience to God's Commands
The remnant of Judah's decision to flee to Egypt despite God's clear instructions serves as a reminder of the importance of obedience to God's commands. Disobedience leads to consequences, as seen in their inability to return to Judah.

Trust in God's Plan
The desire of the remnant to return to Judah reflects a longing for restoration. However, their lack of trust in God's plan led them to seek security in Egypt. Trusting God's plan, even when it seems difficult, is crucial for spiritual growth and fulfillment.

God's Mercy Amidst Judgment
The mention of a few fugitives returning to Judah highlights God's mercy. Even in judgment, God provides a way for redemption and restoration for those who turn back to Him.

Consequences of Seeking Worldly Refuge
Egypt symbolizes worldly solutions and security. The remnant's choice to seek refuge there instead of relying on God serves as a caution against turning to worldly solutions instead of trusting in God's provision.
Bible Study Questions
1. What were the reasons the remnant of Judah chose to go to Egypt, and how can we relate this to our own decisions to seek security outside of God's will?

2. How does the concept of a "remnant" throughout the Bible demonstrate God's faithfulness and mercy?

3. In what ways can we ensure that we are obedient to God's commands, even when they seem counterintuitive or challenging?

4. How can we apply the lessons from the remnant's disobedience to our own lives when facing difficult decisions?

5. What are some modern-day "Egypts" that we might be tempted to turn to for refuge, and how can we resist these temptations by trusting in God's plan?
Connections to Other Scriptures
Jeremiah 42-43
These chapters provide context for Jeremiah 44:14, detailing the warnings given by Jeremiah to the remnant of Judah not to go to Egypt and their subsequent disobedience.

Deuteronomy 28
This chapter outlines the blessings for obedience and curses for disobedience, which are relevant to understanding the consequences faced by the remnant of Judah.

Isaiah 30:1-3
This passage warns against seeking refuge in Egypt, paralleling the disobedience of the remnant of Judah.

2 Kings 25
Describes the fall of Jerusalem and the initial scattering of the people, setting the stage for the events in Jeremiah.
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
Able, Desire, Dwell, Egypt, Entered, Entering, Escape, Escaped, Escaping, Except, Fugitives, Hoping, Judah, Lifting, Longing, None, Refugees, Remaining, Remnant, Reside, Rest, Return, Save, Sojourn, Soul, Survive, Survivors, Turn, Whither
Dictionary of Bible Themes
Jeremiah 44:14

     5319   fugitives
     7145   remnant

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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