Jeremiah 37:5
Pharaoh's army had left Egypt, and when the Chaldeans who were besieging Jerusalem heard the report, they withdrew from Jerusalem.
Pharaoh’s army
The mention of "Pharaoh’s army" refers to the military forces of Egypt, a significant power in the ancient Near East. Historically, Egypt was often involved in the affairs of Israel and Judah, sometimes as an ally and other times as an adversary. The Hebrew root for "Pharaoh" is "פרעה" (Par'oh), which was a title for the kings of Egypt. This highlights the geopolitical dynamics of the time, where Judah sought alliances with Egypt to counter the Babylonian threat. From a conservative Christian perspective, this reliance on Egypt rather than God reflects a recurring theme of misplaced trust in human power rather than divine providence.

had marched out of Egypt
The phrase "had marched out of Egypt" indicates a military movement, suggesting a strategic initiative by Egypt to intervene in the conflict between Judah and Babylon. The Hebrew verb used here implies a decisive action, reflecting Egypt's intent to assert its influence in the region. This movement can be seen as a temporary reprieve for Jerusalem, yet it underscores the futility of relying on foreign powers for salvation, a lesson that resonates throughout the prophetic writings.

the Chaldeans
"The Chaldeans" refers to the Babylonians, who were the dominant empire at the time. The term "Chaldeans" is derived from the Hebrew "כשדים" (Kasdim), which often denotes the ruling class or the learned men of Babylon. Historically, the Chaldeans were known for their military prowess and their role in the eventual destruction of Jerusalem. This highlights the impending judgment that God allowed as a consequence of Judah's disobedience, serving as a reminder of the sovereignty of God over nations.

who were besieging Jerusalem
The phrase "who were besieging Jerusalem" describes the military blockade imposed by the Babylonians. A siege was a common military tactic in ancient warfare, intended to cut off supplies and force a city into surrender. This historical context emphasizes the dire situation faced by Jerusalem due to its rebellion against Babylon and, more importantly, its spiritual rebellion against God. The siege is a physical manifestation of the spiritual siege that sin had laid upon the people.

heard the report about them
The Chaldeans "heard the report about them," referring to the news of the Egyptian army's advance. In ancient times, intelligence and communication were crucial in warfare, and the Babylonians' response to this report shows their strategic considerations. This moment of hearing and reacting is pivotal, as it temporarily shifts the focus away from Jerusalem. It serves as a reminder of how God can use the movements of nations to fulfill His purposes, even when His people are not fully aware of His plans.

they withdrew from Jerusalem
The phrase "they withdrew from Jerusalem" indicates a temporary lifting of the siege. The Hebrew verb suggests a retreat or pulling back, which might have given the people of Jerusalem a false sense of security. From a theological perspective, this withdrawal can be seen as a moment of grace, an opportunity for repentance and turning back to God. However, the broader narrative of Jeremiah reveals that this reprieve was not heeded, leading to the eventual fall of Jerusalem. This serves as a powerful reminder of the importance of responding to God's warnings and the fleeting nature of worldly solutions.

Persons / Places / Events
1. Pharaoh's Army
The Egyptian military force led by Pharaoh, which temporarily relieved the siege of Jerusalem by the Babylonians.

2. Chaldeans
Another name for the Babylonians, who were besieging Jerusalem as part of their campaign to dominate the region.

3. Jerusalem
The capital city of Judah, under siege by the Babylonians during this period.

4. Egypt
The nation from which Pharaoh's army marched, historically a significant power in the region and often involved in the affairs of Israel and Judah.

5. Siege of Jerusalem
A critical event where the Babylonians surrounded Jerusalem, aiming to conquer it, which was temporarily interrupted by the Egyptian intervention.
Teaching Points
Reliance on God vs. Human Alliances
The temporary relief provided by Pharaoh's army illustrates the danger of relying on human alliances rather than trusting in God's sovereignty and plan.

The Illusion of Security
The withdrawal of the Chaldeans might have given a false sense of security to the people of Jerusalem, reminding us that true security comes from God alone.

God's Sovereignty in World Affairs
The movement of armies and nations is under God's control, and His purposes will ultimately prevail, even when human plans seem to succeed temporarily.

The Importance of Spiritual Discernment
Judah's leaders needed discernment to understand the temporary nature of their relief and the need for repentance and reliance on God.
Bible Study Questions
1. How does the temporary withdrawal of the Chaldeans reflect the dangers of relying on human alliances instead of God? Consider Isaiah 31:1-3 in your response.

2. In what ways can we be tempted to find security in temporary solutions rather than in God's eternal promises?

3. How does the historical context of the Babylonian siege of Jerusalem help us understand the broader account of God's judgment and mercy?

4. What lessons can we learn from Judah's experience about the importance of spiritual discernment in times of crisis?

5. How can we apply the principle of God's sovereignty over nations and events to our current world situation? Consider how this might affect our prayers and actions.
Connections to Other Scriptures
2 Kings 24-25
These chapters provide a broader historical context of the Babylonian siege and the eventual fall of Jerusalem.

Isaiah 31:1-3
This passage warns against relying on Egypt for help instead of trusting in God, which is relevant to Judah's reliance on Egyptian intervention.

Ezekiel 17:15-18
This passage discusses the futility of seeking alliances with Egypt, highlighting the theme of misplaced trust.
Building on the SandS. Conway Jeremiah 37:5
Hopes that BetrayA.F. Muir Jeremiah 37:5-10
People
Babylonians, Benjamin, Coniah, Hananiah, Irijah, Jehoiachin, Jehoiakim, Jehucal, Jeremiah, Jonathan, Josiah, Maaseiah, Nebuchadnezzar, Nebuchadrezzar, Pharaoh, Shelemiah, Zedekiah, Zephaniah
Places
Babylon, Benjamin Gate, Egypt, Jerusalem
Topics
Army, Attacking, Babylonians, Besieged, Besieging, Brake, Broke, Chaldaeans, Chaldeans, Chalde'ans, Departed, Egypt, Force, Forth, Hearing, Jerusalem, Laying, Lifted, Marched, Meanwhile, News, Pharaoh, Pharaoh's, Report, Siege, Tidings, Withdrew
Dictionary of Bible Themes
Jeremiah 37:2

     5165   listening
     5630   work, divine and human
     5885   indifference

Library
Zedekiah
'Zedekiah the son of Josiah reigned as king ... whom Nebuchadnezzar king of Babylon made king'--JER. xxxvii. 1. Zedekiah was a small man on a great stage, a weakling set to face circumstances that would have taxed the strongest. He was a youth at his accession to the throne of a distracted kingdom, and if he had had any political insight he would have seen that his only chance was to adhere firmly to Babylon, and to repress the foolish aristocracy who hankered after alliance with the rival power
Alexander Maclaren—Expositions of Holy Scripture

The World's Wages to a Prophet
'And it came to pass, that when the army of the Chaldeans was broken up from Jerusalem for fear of Pharaoh's arm, 12. Then Jeremiah went forth out of Jerusalem to go into the land of Benjamin, to separate himself thence in the midst of the people. 13. And when he was in the gate of Benjamin, a captain of the ward was there, whose name was Irijah, the son of Shelemiah, the son of Hananiah; and he took Jeremiah the prophet, saying, Thou fallest away to the Chaldeans. 14. Then said Jeremiah, It is false;
Alexander Maclaren—Expositions of Holy Scripture

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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