Jeremiah 43:1
And it came to pass, that when Jeremiah had made an end of speaking to all the people all the words of the LORD their God, for which the LORD their God had sent him to them, even all these words,
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EXPOSITORY (ENGLISH BIBLE)
43:1-7 Only by pride comes contention, both with God and man. They preferred their own wisdom to the revealed will of God. Men deny the Scriptures to be the word of God, because they are resolved not to conform themselves to Scripture rules. When men will persist in sin, they charge the best actions to bad motives. These Jews deserted their own land, and threw themselves out of God's protection. It is the folly of men, that they often ruin themselves by wrong endeavours to mend their situation.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 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.

CHAPTER 43

Jer 43:1-13. The Jews Carry Jeremiah and Baruch into Egypt. Jeremiah Foretells by a Type the Conquest of Egypt by Nebuchadnezzar, and the Fate of the Fugitives.Johanan and the commanders discredit Jeremiah’s prophecy, Jeremiah 43:1-3, and, with the people, carry him and Baruch into Egypt, Jeremiah 43:4-7. He prophesieth, by a type, the conquest of Egypt by the Babylonians, Jeremiah 43:8-13.

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.

And it came to pass, that when Jeremiah had made an end of speaking unto all the people,.... The princes and the people, the whole body of them, who had desired the prophet to seek the Lord for them, and whom he called together to relate his answer, and declare his will; see Jeremiah 42:1; they heard him out, and that was as much as they did; for as soon as he had done, they rose up and contradicted him: however, he faithfully declared

all the words of the Lord their God, for which the Lord their God sent him to them, even all the words; which are related in the preceding chapter, which were the words of the Lord, and so ought to have been regarded; and the rather, as they were the words of their God, whom they professed, and which he had sent his prophet to declare unto them; and who had kept back nothing, but had made known the whole; he had told the truth, and nothing but the truth, and all the truth.

And it came to pass, that when Jeremiah had made an end of speaking unto all the people all the words of the LORD their God, for which the LORD their God had sent him to them, even all these words,
EXEGETICAL (ORIGINAL LANGUAGES)
ויהיוּ, used instead of the impersonal והיה, is referred to the following subject by a rather unusual kind of attraction; cf. Ewald, 345, b. All the men who set their faces, i.e., intend, to go to Egypt shall perish; not a single one shall escape the evil; for the same judgment of wrath which has befallen Jerusalem shall also come on those who flee to Egypt; cf. Jeremiah 7:20. On the expression "ye shall become a curse," etc., cf. Jeremiah 24:9; Jeremiah 25:18; Jeremiah 29:18.

Taking for granted that the leaders of the people will not obey, Jeremiah appends to the word of the Lord an earnest address, in which several points are specially insisted on, viz., that the Lord had spoken to them, that He had forbidden them to go to Egypt, and that he (the prophet), by proclaiming the word of the Lord, had warned them (העיד בּ, to testify, bear witness against a person, i.e., warn him of something, cf. Jeremiah 11:7). Thus he discloses to them the dangerous mistake they are in, when they first desire some expression of the mind of the Lord regarding their intentions, and, in the hope that He will accede to their request, promise unconditional obedience to whatever He may direct, but afterwards, when they have received a message from the Lord, will not obey it, because it is contrary to what they wish. The Kethib התעתים has been incorrectly written for התעיים, the Hiphil from תּעה, to err; here, as in Proverbs 10:17, it means to make a mistake. בּנפשׁותיכם, not, "you mislead your own selves," decepistis animas vestras (Vulg.), nor "in your souls," - meaning, in your thoughts and intentions (Ngelsbach), - but "at the risk of your souls," your life; cf. Jeremiah 17:21. וּלכל אשׁר (Jeremiah 42:21), "and that in regard to all that for which Jahveh has sent me to you," points back to their promise, Jeremiah 42:5, that they would do "according to all the word." By employing the perfect in Jeremiah 42:20, Jeremiah 42:21, the thing is represented as quite certain, as if it had already taken place. Jeremiah 42:22 concludes the warning with a renewed threat of the destruction which shall befall them for their disobedience.

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