Jeremiah 44:13
I will punish those who live in the land of Egypt, just as I punished Jerusalem, by sword and famine and plague,
I will punish
The phrase "I will punish" is a direct declaration from God, emphasizing His role as the righteous judge. The Hebrew root for "punish" is "פָּקַד" (paqad), which can mean to attend to, visit, or muster. In this context, it conveys the idea of God visiting the people with consequences for their actions. This reflects the consistent biblical theme that God is just and will hold people accountable for their sins, reinforcing the moral order He established.

those who live in the land of Egypt
This phrase identifies the specific group of people God is addressing—those Israelites who fled to Egypt against His command. Historically, Egypt was often seen as a place of refuge, but also a place of temptation and idolatry for the Israelites. By choosing to live in Egypt, these Israelites were disobeying God's directive to remain in the land He had given them, thus aligning themselves with a nation that had historically been an oppressor of God's people.

just as I punished Jerusalem
Here, God draws a parallel between the impending punishment of the Israelites in Egypt and the destruction that befell Jerusalem. The historical context is crucial; Jerusalem had recently suffered conquest and devastation at the hands of the Babylonians due to the people's persistent idolatry and disobedience. This serves as a sobering reminder of the consequences of turning away from God, highlighting His consistency in dealing with sin.

by sword and famine and plague
These three forms of judgment—sword, famine, and plague—are frequently mentioned in the Bible as instruments of divine retribution. The "sword" symbolizes warfare and violence, "famine" represents scarcity and suffering, and "plague" denotes disease and death. Each of these calamities underscores the severity of God's judgment and serves as a call to repentance. Historically, these were common means by which God executed judgment, as seen in various biblical narratives, reinforcing the seriousness of His warnings.

Persons / Places / Events
1. Jeremiah
A prophet called by God to deliver messages of warning and judgment to the people of Judah and Jerusalem. He is known for his perseverance in delivering God's word despite opposition.

2. The People of Judah in Egypt
These are the remnants of Judah who fled to Egypt after the fall of Jerusalem, seeking refuge from Babylonian conquest, against God's command to remain in the land.

3. Egypt
A place of refuge for the people of Judah, but also a land associated with idolatry and disobedience to God. Historically, Egypt was a place of bondage for the Israelites.

4. Jerusalem
The capital city of Judah, which faced destruction due to the people's persistent disobedience and idolatry.

5. God's Judgment
The divine retribution that comes upon those who disobey God's commands, as seen in the punishment of Jerusalem and the warning to those in Egypt.
Teaching Points
The Consequences of Disobedience
God's warnings are not to be taken lightly. The people of Judah faced severe consequences for their disobedience, serving as a reminder of the seriousness of sin.

Trust in God, Not in Worldly Powers
The decision to flee to Egypt reflects a lack of trust in God's protection. Believers are encouraged to place their trust in God rather than in worldly solutions.

The Universality of God's Judgment
God's judgment is impartial and extends beyond geographical boundaries. Just as Jerusalem was punished, so too were those in Egypt, emphasizing that no one is beyond God's reach.

Repentance and Obedience
The call to repentance is a recurring theme. Believers are urged to turn from disobedience and align their lives with God's will to avoid judgment.

Learning from the Past
The history of Israel and Judah serves as a lesson for contemporary believers. Reflecting on past mistakes can guide us in making godly choices today.
Bible Study Questions
1. What were the reasons the people of Judah chose to flee to Egypt, and how does this reflect on their trust in God?

2. How does the punishment of Jerusalem serve as a warning to those living in Egypt, and what can we learn from this about the nature of God's judgment?

3. In what ways do we, like the people of Judah, sometimes seek refuge in "Egypt" instead of trusting in God? How can we correct this tendency?

4. How do the themes of judgment and repentance in Jeremiah 44:13 connect with the broader message of the prophets in the Old Testament?

5. Reflect on a time when you faced consequences for disobedience. How did that experience shape your understanding of God's expectations and your relationship with Him?
Connections to Other Scriptures
Deuteronomy 28
This chapter outlines the blessings for obedience and curses for disobedience, providing a backdrop for understanding the consequences faced by the people of Judah.

Isaiah 31
Warns against relying on Egypt for help instead of trusting in God, highlighting the futility of seeking refuge in worldly powers.

Ezekiel 14
Discusses the inevitability of God's judgment on those who persist in idolatry, similar to the warnings given by 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
Disease, Dwell, Dwelling, Egypt, Famine, Jerusalem, Pestilence, Plague, Punish, Punished, Punishment, Sword
Dictionary of Bible Themes
Jeremiah 44:13

     4823   famine, physical
     4843   plague

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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