Jeremiah 40–45

In Jeremiah 40 to Jeremiah 44, we have the anarchy and moral disorder that prevailed among the Jews who were left behind in the land or its vicinity when most of their fellow countrymen had been carried captive to Babylon. Jeremiah becomes their helper, ministering to them the word of the LORD, but finds among them the greatest unbelief.

Nebuchadnezzar had given special orders about Jeremiah: "Keep an eye on him and do him no harm; but do for him whatever he asks of you." The captain of the bodyguard takes him out of the court of the guard. Yet, through some unexplained mistake, he is bound with chains and found among the captives being transported to Babylon.

It is easy to admit the truth once a prophecy has come true. Even a man with no part in God's blessing for His people can do it — especially when it raises him above his fallen enemies. Nebuzaradan can talk piously once his master had gained the victory over Jerusalem, just as the LORD had declared. Here is the confession: He had warned, and at last carried out His word, and this because of their sins.

Jeremiah is now reaching the end of his public ministry. He is probably at least sixty years old. Two choices are placed before him. He may go to Babylon. There he can enjoy the king's favours. There he will find his friends Daniel, Ezekiel and other captives taken away earlier. And there he can spend the rest of his life in relative quiet. On the other hand, he may remain with the poor of the land in Palestine and carry on a ministry among them.

But Jeremiah had no heart for Chaldea, whatever attractions might seem to be there. He preferred to suffer in the land with the lowest of those whom men had left behind... It was love to remain in the scene of their humiliation; it was a pledge of restoration.

He prefers to stay with the poor of the people of God in their poverty rather than enjoy the favours of the king of Babylon. Perhaps there is not much to attract a person in one's own meeting — not many spiritual gifts, not an abundance of warm fellowship. If, however, the Lord through His presence fulfils His promise to be in the midst of two or three gathered to His name, is that not the place where one should stay, and, leaning on Him, try to add some spiritual blessing there?

Chapters 40-41 expose the mistaken idea that a remnant in the land — in the right place — must somehow have better qualifications. To be in the right place without being right with the right Person will only leave us open to bad behaviour and to hypocrisy, as is illustrated here. Even with the prophet of God among them, whose word they pretended to value, they acted deceitfully. Calling on the Lord Himself out of a pure heart is our safety.

He was captain of the guard, the commander in chief of Nebuchadnezzar's army at the capture of Jerusalem, and later at its destruction. He set Jeremiah free from his chains. He told him that God had brought all this destruction on Jerusalem because the people had sinned against Jehovah and had not obeyed His voice. He let Jeremiah go wherever he wanted.

Nebuchadnezzar had given special orders about Jeremiah: "Keep an eye on him and do him no harm; treat him just as he asks you to." The captain of the body-guard takes him out of the court of the guard. Yet by a mistake no one can explain, he ends up in chains among the captives on their way to Babylon.

We see from this how easy it is to own the truth once a prophecy has come true. It is easy even for a man who has no part in God's blessing for His people. It is easier still when it exalts him over the enemy who has fallen. Nebuzaradan can talk piously once his master had gained the victory over Jerusalem according to the declaration of the Lord. He admits that God had warned, that God carried out His word in the end, and that this came because of their sins.

But while Jeremiah laboured and testified, he had the bitter lot of finding his worst enemies among those he loved and pitied and rebuked so strongly. Their refusal to believe Jehovah's word came from their rebellion of will against Jehovah Himself, as it always does, whatever men say or boast. Nebuchadnezzar and his servants shone in honouring Jeremiah. They stood in sharp contrast to the priests, the false prophets, and even kings Jehoiakim and Zedekiah.

But the question was, What had God said? God told His prophet Jeremiah that the only path of safety and the only path of honouring Him was to submit to the king of Babylon. The king of Babylon might be very wicked. But God's people were wicked too. God gave them into the hands of the king of Babylon as a judgment on their evil.

Jehovah meant their exile to be for their eventual good. This is a very important point. In a day of ruin faith always recognises the chastening of God and bows to it. Unbelief always resists, and counts it patriotism or perhaps religion to oppose.

The case of Zedekiah is perhaps even more astonishing, because of how exactly the puzzling details came true. God plainly foretold that He would hand Zedekiah over, with the city and the people, to Nebuchadnezzar — and that is what happened. There was nothing obscure in that, though it was solemnly true. There was nothing puzzling either in Jeremiah's words to Zedekiah: the city would be burned with fire, and his eyes would see the eyes of the king of Babylon. No doubt, once the words came true, they would speak with a loud voice to Zedekiah. The reference to his eyes, made so often, must have made him feel afterwards that he had stood in the presence of One who knows everything, when he heard, but did not heed, the words of the suffering prophet.

Captain of the guard, or commander in chief of Nebuchadnezzar's army at the capture of Jerusalem, and afterwards at its destruction. He released Jeremiah from his chains. He told him that God had brought all this destruction on Jerusalem, because the people had sinned against the LORD and had not obeyed His voice. He gave Jeremiah liberty to go where he pleased.

Nebuchadnezzar had given special orders about Jeremiah: "Keep an eye on him and do him no harm; do for him whatever he asks of you." The captain of the bodyguard takes him out of the court of the guard. Yet, by a mistake no one can explain, he is bound with chains. He ends up among the captives on their way to Babylon.

We see from this how easy it is to own the truth after a prophecy comes true. Even a man with no part in God's blessing for His people can do it, especially when the truth lifts him above the fallen enemy. Nebuzaradan can talk like a godly man once his master had won the victory over Jerusalem, just as the Lord had declared. It is confessed that He had warned, and finally carried out His word, and this because of their sins.

The Lord meant their exile to be for their eventual good. In a day of ruin faith always recognises the chastening of God and bows to it. Unbelief always resists, and counts it patriotism or perhaps religion to oppose. Jeremiah seemed to the men of Judah to be a very false Jew for this reason. He always advised them to submit to the king of Babylon. They thought themselves much better Jews, because they were willing to fight against the king of Babylon.

If these survivors had accepted Nebuchadnezzar's rule at this last hour, peace would have reigned in the land. These few who remained would have kept it. There is no thought of trusting in the Lord. They consult Jeremiah, but refuse to obey the word of the Lord from his mouth.

God's word about King Jehoahaz, or rather "Shallum" (Jer. 22:11-12), came true with solemn precision, and so did His word about King Jehoiakim (Jer. 22:17-19). The case of King Zedekiah is perhaps even more astonishing, because puzzling details came true so exactly.

We do not doubt that Nebuchadnezzar knew much of this history. He knew what happened in Jerusalem during the siege. Perhaps he even knew the great messages concerning himself. But it was the Lord who made him act as he did. His loving eye was open above His servant, who had served so faithfully.

King Zedekiah did not listen to the words of the Lord spoken through the prophet Jeremiah. Neither did his servants or the people of the land (Jer. 37:2). Instead, they put him in prison. He only got his freedom when the city fell. The king of Babylon treated him better than the king of his own people, whom he served so faithfully. This is often the case with true servants of the Lord.

And if the poor were remembered, the prophet was likewise treated with great kindness. The Babylonian king commanded: "Take him, and look after him well, and do him no harm; but do to him just as he tells you." Nebuzaradan found the great man of God in the prison. The princes had to come and take him out of the prison house of humiliation. What an exaltation! We do not doubt that Nebuchadnezzar knew much of what happened in Jerusalem during the siege. He may even have known the great messages about himself. But it was the Lord who made him act as he did. His loving eye was open above His servant, who had served so faithfully.

Jeremiah laboured and testified. But his bitter lot was this: his worst enemies were among the people he loved and pitied and reproved so deeply. Their unbelief in the Lord's word came from a will that rebelled against the Lord Himself. It always does, whatever men say or boast. Nebuchadnezzar and his servants shone in honouring Jeremiah. What a sharp contrast with the priests, the false prophets, and even kings Jehoiakim and Zedekiah!

Jeremiah is now reaching the end of his public ministry. He is probably at least sixty years old. Two choices are placed before him. He may go to Babylon. There he can enjoy the king's favours. There he will find his friends Daniel, Ezekiel, and other captives taken away earlier. And there he can spend the rest of his life in relative quiet. On the other hand, he may remain with the poor of the land in Palestine and carry on a ministry among them. People will probably receive it no better than his earlier prophesying. Even so, on God's part it will still be a last encouragement for these desolate remains of Israel.

But Jeremiah had no heart for Chaldea, whatever attractions might seem to be there. He preferred to suffer in the land with the lowest people that men had left behind… Staying in the scene of their humiliation was an act of love. It was a pledge of restoration.

God shows special favour to Jeremiah. He knows how to deliver His faithful servants in the worst of times (Jer. 39:11-14). Jeremiah has complete liberty to go where he pleases (Jer. 40:1-5). But, gracious and faithful man that he was, he chooses to remain with the poor few who were in the right place (Jer. 40:6). Despite all that had happened, this feeble remnant were in their right place in the Lord's land. Many were drawn to them, sought them out and joined them, and received much blessing (Jer. 40:7-12).

Nebuzaradan says to Jeremiah: "See, the whole land is before you; go wherever you think it good and right to go." Doesn't a young man face almost the same situation when he is about to choose a career or a profession? At the end of his high school or college years, various options open up to him. Which is the path that the Lord wants for him? His parents may advise him. An experienced believer may give an opinion. Yet the decision is still the young believer's own, made with the Lord's help: how he will spend the main part of his life.

Jeremiah is now reaching the end of his public ministry. He is probably at least sixty years old. Two choices lie before him. He may go to Babylon. There he can enjoy the king's favour. There he will find his friends Daniel, Ezekiel, and other captives taken away earlier. And there he can spend the rest of his life in relative peace. On the other hand, he may stay with the poor of the land in Palestine and serve them there. His ministry will likely be received no better than his earlier preaching. Still, on God's part, it will bring one last encouragement to these desolate remains of Israel.

Jeremiah stays silent; "he had not yet given an answer." Nebuzaradan surely expects him to welcome the attractive offer to settle in Babylon with thanks. The prophet's silence tells him the offer is refused. So he urges Jeremiah to go to Gedaliah, or to "go wherever you think it right to go" (40:5). He gives him provisions and a gift, and sends him away. Jeremiah goes to Gedaliah and stays "with him among the people" left in the land. He would rather stay with the poor of the people of God in their deep poverty than enjoy the favours of the king of Babylon.

But Jeremiah had no heart for Babylon, whatever attractions it might seem to hold. He chose to suffer in the land with the lowliest of those left behind… It was love that kept him in the place of their humiliation; it was a pledge of restoration.

Nebuchadnezzar puts Gedaliah the son of Ahikam over the people left in the land to tend the vines and work the fields. This Ahikam had saved Jeremiah in the days of Jehoiakim, when Jeremiah had prophesied against Jerusalem, as Urijah the prophet had done (Jer. 26:24). No doubt what Ahikam did influenced the king of Babylon, who respected and protected Jeremiah. Gedaliah lived at Mizpah, a fortified city that Asa, king of Judah, had built with the stones of Ramah (1 Kings 15:22).

Chapters 40-41 expose the mistake of thinking that a remnant in the land — in the right place — must have some higher standing. To be in the right place without being right with the right Person only opens us to bad behaviour and to godless hypocrisy, as we see here. Even with the prophet of God among them, whose word they pretended to value, they acted with deceit.

The Word of God speaks of several choices. Abraham is content with whatever land Lot does not want, so he invites his nephew to choose first. Instead of leaving the first choice to his uncle, Lot lifts up his eyes and looks at the plain of Sodom. We know the rest of his life. As for Moses, the letter to the Hebrews confirms that by faith he chose "rather to be mistreated with the people of God than to enjoy the fleeting pleasures of sin" (Heb. 11:25)… Mary "has chosen the good portion, which will not be taken away from her," the place at the feet of Jesus.

This is the first of a series of chapters. They show the disorder and moral confusion that ruled among the Jews left behind in or near the land. Babylon had carried the rest away captive. Judgment by the hand of man has no softening effect on those who slight the word of God. We shall find that those who would not bow to the Lord's chastening are false and treacherous in how they deal with their brothers.

Nevertheless the clearing out was not complete. The poor did not fail in the land; some were left in it. The foreigner thought little of it, but they were a pledge that a poor remnant would return. They pledged a nation yet to be poor in spirit, when God brings back the captivity of His people. Then Jacob shall rejoice and Israel shall be glad.

When people learned that Gedaliah had been made governor, officers of the armies and their men, who had scattered from Judah, came to Mizpah, where Gedaliah lived. Among them were some prominent men, especially Ishmael and Johanan. Gedaliah planned to stay in the land and to be subject to the king of Babylon. He took an oath to this effect before these men, and required them also to serve Nebuchadnezzar. This was the wise thing to do, for God had brought them down and rebellion would have been rebellion against God. So too in Christendom. Because of the sad failure in testimony, God has allowed confusion — the meaning of the name Babylon — to take open possession of the church. It is only right that we bow to the shame of our confusion. We should not expect to return to the bright early days of the Church at Pentecost.

If at this last hour this remnant had submitted to the yoke of Nebuchadnezzar, peace would have reigned in the land. These few who remained would have held it. But some revolt, and the others fear the consequences of their folly. There is no idea of trusting in the Lord.

Jeremiah had full liberty to go where he pleased (Jer. 40:1-5). But, gracious and faithful man that he was, he chose to stay with the poor few who were in the right place (Jer. 40:6). Despite all that had happened, this feeble remnant were in their right place in the Lord's land. The remnant drew many; they sought it out, joined it, and got much blessing (Jer. 40:7-12).

Everything, however, was out of order. The return of the scattered captains and their forces counted for nothing, because the Lord was not at all in their thoughts. And there is a strange reversal here: the governor swears to them, not they to him.

Chapters 40-41 expose the mistake of thinking that a remnant in the land — in the right place — must have some superior qualifications. To be in the right place without being right with the right Person will only expose us to bad behaviour and to the godless hypocrisy shown here. Even with the prophet of God among them, whose word they pretended to value, they acted deceitfully.

Jeremiah 40 to Jeremiah 44 show us the anarchy and moral disorder among the Jews left behind in the land, or near it. Most of their fellow countrymen had been carried captive to Babylon. Jeremiah becomes their helper and brings them the word of the Lord. But he finds among them the greatest unbelief… Now even the little remnant, the poor left in the land where Jeremiah stayed, were full of jealousy, full of their own plans, full of treason, full of deceit and violence. God was not really in their thoughts.

But the people of God can never be a place of ease. Least of all can they give security, except where faith looks straight to the Lord.

Watch-tower

Son of Nethaniah, of the royal line, though which family is not known. His cunning and ferocity show he was unworthy of a throne. He betrayed Gedaliah and killed him. The king of Babylon had made Gedaliah governor over the cities of Judah. Ishmael killed all the Jews who were with him at Mizpah too. He followed up this crime with the cruel and treacherous murder of eighty men from Shechem, Shiloh and Samaria. They were bringing gifts to the temple, and he spared only ten. He then carried off everyone left in Mizpah and set out to cross over to the Ammonites. But Johanan the son of Kareah, and those with him, rescued the captives. Ishmael escaped and is never heard of again.

But sin ruins everything, everywhere. Ambition and scheming, treachery and violence can work in a flattened Judea. They work there as surely as in victorious Babylon — and more painfully. Evil men find nothing so unbearable as the good. Wickedness does not have to wait long for an opportunity, even when it has no excuse to cover its shame. A wicked Jew lends himself to the plans of a pagan neighbour, jealous of any order or easing of sorrow in the land.

Everything, though, was out of order. The return of the scattered captains and their forces counted for nothing, because the Lord was not in their thoughts at all.

Son of Hoshaiah, a Maachathite, and a captain among those left in the land by the king of Babylon, 2 Kings 25:23. Called Jezaniah in Jeremiah 40:8 and Jeremiah 42:1.

Chapters 40-41 expose a mistaken idea. A remnant in the land — in the right place — does not therefore have some superior standing. To be in the right place, without being right with the right Person, only exposes us to bad behaviour. It exposes us to the godless hypocrisy shown here. They had God's prophet among them, and they pretended to value his word. Even so, they acted deceitfully. To call on the Lord Himself out of a pure heart is our safety. To that end the Holy Spirit of God is here to lift Him high before the eyes of our faith.

A strange inversion is seen in the governor swearing to them, not they to him... Nothing could be more conciliatory than the governor's words nor more sincere than his ways. For he was content to do his duty to the conqueror in the difficult condition of the land, but to serve the people as far as he was able.

If at this last hour this remnant had submitted to the yoke of Nebuchadnezzar, peace would have reigned in the land. The few who remained would have kept it. But some revolt, and the others fear the consequences of their folly. There is no idea of trusting in Jehovah.

As has been said: "In a day of ruin faith always recognises the chastening of God and bows to it. Unbelief always resists."

So there might have been a state of things, far from bright certainly, but by no means without mercy from the Lord for the poor in the land. But sin ruins everything everywhere. Ambition and intrigue, treachery and violence can work in fallen Judea as surely as in victorious Babylon — and they hurt more there.

Jealousy, however, will spoil everything. A certain man of royal blood named Ishmael evidently thought that he should have been appointed governor. And so he kills Gedaliah along with all the Jews with him and the Chaldean men of war that had been left there by the king of Babylon.

God did not fail to give timely and full warning of the danger hanging over Gedaliah. He was unwise and careless to ignore it. But a good man does not like to hear evil. Feeling nothing but kindness toward others, he is slow to believe the malice of those he had only tried to serve.

Chapters 40-41 expose for us the false idea that a remnant in the land — in the right place — necessarily has some superior qualifications. To be in the right place without being right with the right Person will only expose us to bad behaviour and to hypocrisy such as we see illustrated here. Even with the prophet of God among them, whose word they pretended to value, they acted deceitfully.

Gedaliah decided to stay in the land and to be subject to the king of Babylon. He took an oath to this effect before these men, and required them to serve Nebuchadnezzar too. This was the wise thing to do, for God had brought them down and rebellion would have been rebellion against God. The same is true in Christendom. Because of the sad failure in testimony, God has allowed confusion (the meaning of Babylon) to take hold of the church in public view. It is only right that we bow to the shame of our confusion.

There is a strange reversal here: the governor swears to them, not they to him. … Nothing could be more reassuring than the governor's words, nor more sincere than his ways. The land was in a distressing condition. He was content to do his duty to the conqueror, but also to serve the people as far as he could.

God meant their exile to be for their eventual good. This is a very important point. In a day of ruin faith always recognises the chastening of God and bows to it. Unbelief always resists, and thinks of its resistance as patriotism or perhaps religion. That is why the men of Judah thought Jeremiah was a very false Jew. He always advised them to submit to the king of Babylon. They thought themselves much better Jews, because they were willing to fight against the king of Babylon.

God had placed the Chaldean king over them. If they had stayed quietly in the land under his authority, they would have survived. But they chose human policy, and thought it safer to go down into Egypt, when in fact it proved to be the opposite.

For this poor remnant there was a break of several months. They gathered wine and summer fruits in great abundance (Jer. 40:12). They even seem to have honoured the worship of the Lord again, at a time when the temple lay completely destroyed and ruined. At least there was a "house of Jehovah" where those who mourned over Israel's condition could go up.

Despite everything that had happened, this feeble remnant were in their right place in Jehovah's land. Many others were drawn to them. They sought out the remnant, joined them, and received much blessing.

Chapters 40-41 expose the mistaken idea that a remnant in the land — in the right place — must therefore have some superior qualification. Suppose we are in the right place but not right with the right Person. That will only expose us to bad behaviour and hypocrisy, as this passage shows. Even with the prophet of God among them, whose word they pretended to value, they acted deceitfully. … Ishmael killed Gedaliah and those who were with him, and fled with the rest. He added to his guilt by killing a company of worshippers on their way to the house of the Lord.

Jeremiah had no heart for Chaldea, whatever attractions might seem to be there. He preferred to suffer in the land with the lowest of those whom man had left behind. … It was love that made him stay in the scene of their humiliation; it was a pledge of restoration.

He prefers to stay with the poor of the people of God in their destitution rather than enjoy the favours of the king of Babylon. Perhaps there is not much to attract you in your own meeting — not many spiritual gifts, not an abundance of warm fellowship. But the Lord promises to be in the midst of two or three gathered to His name. If He fulfils that promise by His presence, is that not the place where you should stay and, depending on Him, try to contribute some spiritual blessing?

Nothing could be more conciliatory than the governor's words, nor more sincere than his ways. He was content to do his duty to the conqueror in the distressing condition of the land, but to serve the people to the utmost of his power. And this had its effect.

Nebuchadnezzar establishes Gedaliah the son of Ahikam over the people left in the land to be vinedressers and labourers. This Ahikam had saved Jeremiah in the days of Jehoiakim, when, like Urijah the prophet, he had prophesied against Jerusalem (Jer. 26:24). No doubt this action had influenced the king of Babylon, who respected and protected Jeremiah. Gedaliah lived at Mizpah, a strong city that Asa, king of Judah, had built with the stones of Ramah (1 Kings 15:22). Jeremiah went there. So did all those from the surrounding regions who had escaped, along with the poor people left in the land. They came to seek the protection of Gedaliah, this noble lieutenant of the king of Babylon. He reassured the people. He swore to them that they had nothing to fear in accepting their servitude to the Chaldeans.

So there might have been a state of things, far from bright certainly, but by no means without mercy from the Lord for the poor in the land. But sin ruins everything, everywhere. Ambition and intrigue, treachery and violence can work in a flattened Judea as surely as in victorious Babylon — and more painfully. Evil men find nothing so unbearable as the good. Their own deep debts to a good man can sometimes make their purpose even worse.

For this poor remnant there was a respite of several months. They gathered wine and summer fruits in great abundance (Jer. 40:12). People even seem to have honoured the worship of the Lord again. And that was at a time when the temple lay in complete ruins. At least there was a "house of Jehovah" to which those who mourned over Israel's condition could go up.

Jeremiah 40 to 44 shows the anarchy and moral disorder among the Jews left behind in the land or near it. By then Babylon had carried most of their brothers away captive. Jeremiah becomes their helper, bringing them the word of Jehovah. But he finds among them the greatest unbelief… Even the little remnant — the poor left in the land, among whom Jeremiah remained — were full of jealousy, full of their own plans, full of treason, full of deceit and violence. God was not really in their thoughts.

Chapters 40-41 expose a mistaken idea: that a remnant in the land — in the right place — must have some superior qualification. To be in the right place without being right with the right Person only exposes us to bad behaviour and hypocrisy, as we see here. Even with the prophet of God among them, they acted deceitfully — though they pretended to value his word. To call on the Lord Himself out of a pure heart is our safety. For that purpose the Holy Spirit of God is here, to exalt Him before the eyes of our faith.

Nothing could have been more friendly than the governor's words, and nothing more sincere than his ways. He was content to do his duty to the conqueror while the land was in such distress, and at the same time to serve the people with all his power. And this had its effect.

For this poor remnant there was a break of several months. They gathered wine and summer fruits in great abundance (Jer. 40:12). It even seems that they held the worship of the Lord in honour again, at a time when the temple lay in complete ruins. At least there was a "house of the Lord" to go up to, for those who grieved over Israel's condition.

So things in the land could have settled down. That situation would have been far from bright, of course, but in no way without mercy from the Lord for the poor. But sin ruins everything, everywhere. Ambition and scheming, treachery and violence can work in a crushed Judea just as surely as in a victorious Babylon, and they hurt more there. Evil men find nothing so unbearable as what is good, and when they owe a good man much, that can make their aim even worse. Wickedness does not have to wait long for its opportunity.

The poor were left in the land, and Jeremiah stayed among them. Even this little remnant was full of jealousy, full of their own plans, full of treason, full of deceit and violence. God was not really in their thoughts.

Chapters 40-41 expose a mistaken idea. Being a remnant in the land — in the right place — does not by itself make anyone better qualified. It is possible to be in the right place and still not be right with the right Person. That only leaves us open to bad behaviour and shameless hypocrisy, as we see here. The prophet of God was among them, and they pretended to value his word. Still they acted deceitfully. To call upon the Lord Himself out of a pure heart is our safety.

Had they remained quietly in the land subject to the authority of the Chaldean king whom God had placed over them, they would have been preserved. But they, choosing human policy, thought it was safer to go down into Egypt, whereas it proved to be the opposite.

Jeremiah 40 to 44 shows us the lawlessness and moral disorder among the Jews left behind in the land, or near it, after most of their people had been carried off to Babylon... Now even the small group of poor people left in the land, where Jeremiah stayed, were full of jealousy, full of their own plans, full of treason, full of deceit and violence. God was not really in their thoughts.

This Ahikam had saved Jeremiah in the days of Jehoiakim... Jeremiah went there, and so did all those from the surrounding regions who had escaped, along with the poor people who were left. They came to seek the protection of Gedaliah, this noble deputy of the king of Babylon. He calmed their fears, swearing to them that they had nothing to fear in serving the Chaldeans.

Nothing could be more conciliatory than the governor's words nor more sincere than his ways. For he was content to do his duty to the conqueror in the distressful condition of the land, but to serve the people to the utmost of his power. And this had its effect.

But sin ruins everything, everywhere. Ambition and scheming, treachery and violence, can work in a crushed Judea just as well as in a victorious Babylon — and they hurt more there. Evil men find nothing so unbearable as the good; and the debt they owe to a good man can make their plan even worse. Wickedness does not wait long for its chance, even when it has no excuse to hide its shame. A wicked Jew gives himself to the plans of a pagan neighbour, who resents any order or easing of sorrow in the land.

So God did not fail to give Gedaliah warning of the danger hanging over him, and the warning came in time and was enough. It was unwise and careless of him to brush it aside. A good man does not love to hear evil. Feeling nothing but kindness toward others, he is slow to believe there is malice in men he has only tried to serve. Still, in this case it was a fault. He held a public and responsible position. His life mattered greatly, both for the help of the poor and as a safeguard against the suspicion or displeasure of the Chaldeans. Witnesses in plenty, more than two or three, told him of the plot between the king of the Ammonites and Ishmael against his life. Gedaliah should have looked into it further and been on his guard.

It is not that Johanan was much better than Ishmael. As later events show, he had no real faith in God's word, and he hardened himself in pride and rebellion of heart. It may be that Gedaliah knew there was little to choose between the two men, and so turned down the good warning as well as Johanan's bad offer to get rid of Ishmael... But in that evil day it was not wise or right to brush aside a report, even one from a suspect source. Had Gedaliah waited on God, he would have been slower to accuse the one of lying or to clear the other.

Chapters 40-41 show up the mistake of thinking that a group left in the land — in the right place — must have something better about them. To be in the right place without being right with the right Person will only leave us open to bad behaviour and to the ungodly hypocrisy we see here. Even with the prophet of God among them, whose word they pretended to value, they acted deceitfully. Calling on the Lord Himself out of a pure heart is our safety.

Johanan was not much better than Ishmael. As later events show, he had no real faith in God's word and hardened himself in pride and rebellion of heart. It is possible that Gedaliah knew there was little to choose between them, and so he rejected the good warning as well as the bad offer to get rid of Ishmael... But in that evil day it was not wise or right to despise a report just because it came from a source he had reason to suspect. And Gedaliah, had he waited on God, would have been less quick either to charge the one with lying or to clear the other.

Gedaliah, warned by Johanan, one of the captains, of the treachery being planned, refused to believe it and refused to take part in the murder of Ishmael.

God gave warning of the danger hanging over Gedaliah in good time, and the warning was enough. He was careless and unwise to despise it. But a good man does not like to hear evil. He has nothing but kindness in his own heart toward others, so he is slow to believe in the malice of people he had only tried to help. Still, in this case it was not without fault. He was in a public and responsible position. His life mattered much, both for the help of the poor and as a protection against the suspicion or anger of the Babylonians. Plenty of witnesses, more than two or three, told him of the plot against his life between the king of the Ammonites and Ishmael. Gedaliah should have looked into it further and stood on his guard. But he did not believe them, and soon paid the price of his rashness.

Gedaliah seems to have been a sincere, unsuspecting man... The presence of Ishmael, though, meant Gedaliah's overthrow. Johanan warned him of this, but he treated it as a false suspicion. It was true all the same, and Ishmael killed Gedaliah and those who were with him, and fled with the rest.

Believers are sometimes deceived by the smooth words and speeches of a deceiver, as Gedaliah was when Ishmael came to him... If Gedaliah had prayed as David did in this psalm, he might have been kept from an early death. We may excuse ourselves from responsibility on the ground that someone deceived us. But if a believer is deceived, it is his own fault, for communion with the Lord will preserve from all deception.

While we are to be watchful, we are not to be suspicious. Gracious, loving care for one another is the very opposite of a restless, prying, meddlesome spirit. We are not to suspect that evil exists without proper ground.

May we learn, though in a different way, one that suits the Christian calling, to be wise as serpents and harmless as doves!

So there might have been a state of things, far from bright certainly, but by no means without mercy from the Lord for the poor in the land. But sin ruins everything everywhere. Ambition and intrigue, treachery and violence can work in fallen Judea as surely as in victorious Babylon. There they hurt even more. Evil men find nothing so unbearable as the good.

God did not fail to give timely and sufficient warning of the danger hanging over Gedaliah... But a good man does not like to hear evil; and having no feeling but kindness toward others, he is slow to believe the malice of those he had only sought to serve. Still, in this case he was not without fault. He held a public and responsible position. His life mattered much, both to help the poor and to guard against the suspicion or displeasure of the Babylonians. Plenty of witnesses, more than two or three, told him of the plot between the king of the Ammonites and Ishmael against his life. Gedaliah should have asked further questions and been on his guard.

It is not that Johanan was much better than Ishmael... And it is possible that Gedaliah knew there was little to choose between them. So he rejected the good warning along with the bad offer — Johanan's offer to get rid of Ishmael in secret, so that no one would know. But in that evil day it was neither wise nor good to dismiss a report just because it came from a questionable source. Had Gedaliah waited on God, he would have been slower to accuse the one of lying and to clear the other. May we learn, in a way suited to the Christian calling, to be wise as serpents and harmless as doves!

Gedaliah seems to have been a sincere, unsuspecting man... Johanan warned him of this, but he treated it as a false suspicion (vv. 13-16). It was true all the same. Ishmael killed Gedaliah and those with him. He added to his guilt by killing a group of worshippers on their way to the house of the Lord, and then fled with the rest.

Sadly, believers are sometimes deceived by the smooth words and speeches of a deceiver, as Gedaliah was when Ishmael came to him... If Gedaliah had prayed as David did in this psalm, he might have been kept from an untimely end. We may excuse ourselves from responsibility on the grounds that someone deceived us. But if a believer is deceived, it is his own fault. Communion with the Lord will preserve from all deception.

Chapters 40-41 expose the mistaken idea that a remnant in the land — in the right place — must somehow have superior qualifications. To be in the right place without being right with the right Person will only expose us to bad behaviour and to hypocrisy like the kind shown here. The prophet of God was living among them, and they pretended to value his word. Still they acted deceitfully.

In Jeremiah 40 to 44 we have the anarchy and moral disorder among the Jews left behind in the land, or near it. Babylon had carried most of their fellow countrymen away captive. Jeremiah becomes their helper, bringing them the word of the Lord. But he finds among them the greatest unbelief… now even the little remnant, the poor left in the land among whom Jeremiah remained, were full of jealousy and full of their own plans. They were full of treason, full of deceit and violence. God was not really in their thoughts.

The Holy Spirit adds a description to Ishmael's name and family that is not meaningless: "of the royal line." Normally, and rightly, that would have guaranteed help to a governor, and support and shelter for the people. But God was forgotten, His judgments as well as His will ignored, and human corruption runs its course where it was least fitting. The ruin of Israel was complete when the royal line sank to the lowest form of cunning, treachery and murder. And the victims were the best of their own people.

Jealousy, however, will spoil everything. A certain man of royal blood named Ishmael evidently thought that he should have been appointed governor. And so he kills Gedaliah along with all the Jews with him and the Chaldean soldiers that had been left there by the king of Babylon.

This was not only jealousy of the good man who fell unsuspectingly at his own table, where he had generously welcomed these agents of wickedness… This royal outlaw had tasted blood and would carry on his reckless course, not caring whom he killed or why.

Gedaliah was determined to remain in the land and to be subject to the king of Babylon. He took an oath to this effect before these men, and required them to serve Nebuchadnezzar too. This was the wise thing to do, for God had brought them down, and rebellion would have been rebellion against God.

Who can doubt that God was pleased to take away Gedaliah, and those who grieved over the desolations of Israel, from the evil that was coming? It was mercy to themselves. It was also a further chastening on the guilty people, high and low: their own countrymen swept away the very men who acted and felt most rightly.

Chapters 40-41 expose a mistaken idea. Being a remnant in the land — in the right place — does not by itself give anyone a superior standing. To be in the right place without being right with the right Person will only expose us to bad behaviour and false piety, as we see here. Even with the prophet of God among them, whose word they pretended to value, they acted deceitfully.

The Lord's answer through Zechariah linked a second fast with the one they had asked about, kept in the seventh month. It seems to have been in memory of the murder of Gedaliah and others, and of the flight of the remnant left in the land into Egypt… The people marked these tragedies with fasting and tears through the seventy years of captivity.

This was not only jealousy against the good man who fell unsuspecting at his own table, where he had welcomed these messengers of evil as guests. Nor was it simply rebellion against the conquering king of Babylon, which broke out at Mizpah against the native governor and the foreign soldiers. The royal criminal had tasted blood. He would carry on his desperate course, not caring whom he killed or why.

It is not a meaningless description when the Holy Spirit adds to Ishmael's name and ancestry the words "of the royal family." Normally this would rightly have been a guarantee of support to a governor, and a strength and shelter to the people. But God was forgotten, His judgments as well as His will ignored, and human corruption runs its course where it was least fitting. Truly the ruin of Israel was complete when the royal line sank into the lowest form of cunning, treachery, and murder.

Jealousy will spoil everything. A certain man of royal blood named Ishmael evidently thought that he should have been appointed governor. And so he kills Gedaliah along with all the Jews with him and the Chaldean men of war left there by the king of Babylon.

This man, however, came with evil purposes, sent by Baalis, the king of the Ammonites, and driven, no doubt, by his own ambition.

God did not fail to give timely and adequate warning of the danger hanging over Gedaliah. And he was certainly careless and unwise to have brushed it aside. But a good man does not like to hear evil. His own heart holds nothing but kindness toward others. So he is slow to believe the malice of those he had only tried to help. Still, in this case it was not without fault. He held a public and responsible position. His life mattered a great deal, both for helping the poor and as a safeguard against the suspicion or anger of the Chaldeans.

Fear is evidence of unbelief just as surely as bold or treacherous rebellion, even if it is not as obvious. The prophet had warned them to submit to the king of Babylon, not to run to Egypt. What came of this disobedience, flowing out of distrust, we have yet to learn. What a blessing it is for the believer! He is free to trample on his fears and to trust the word of the Lord without anxiety.

Chapters 40-41 expose for us the mistaken idea that a remnant in the land — in the right place — automatically has some superior standing. To be in the right place, without being right with the right Person, will only leave us open to bad behaviour and hollow hypocrisy, as this account shows.

The Lord adds a fast in the seventh month, which was another fast in memory of the murder of Gedaliah by Ishmael (Jer. 41:1-2). The Lord raises a serious question. Were these fasts out of concern for His glory, or did Israel have selfish motives?

"The fast of the fourth month, and the fast of the fifth, and the fast of the seventh, and the fast of the tenth, shall be to the house of Judah seasons of joy and gladness and cheerful feasts. Therefore love truth and peace." All the feasts named appear to belong to the siege and destruction of Jerusalem, and to what followed.

In Jeremiah 40 to Jeremiah 44, we see the anarchy and moral disorder among the Jews left behind in the land or near it. Babylon had carried most of their fellow countrymen away as captives. Jeremiah becomes their helper, bringing them the word of the Lord. But he finds among them the greatest unbelief... even this little remnant, the poor left in the land where Jeremiah stayed, were full of jealousy and full of their own plans. They were full of treason, full of deceit and violence. God was not really in their thoughts.

The Holy Spirit adds to Ishmael's name and family the words "of the royal seed," and that description means something. Normally, and rightly, royal blood would have guaranteed help to a governor. It would have been a support and shelter to the people. But God was forgotten, and His judgments and His will were slighted. Human corruption takes its course where it was least fitting. The ruin of Israel was complete when the royal seed sank into the lowest form of cunning, treachery, and murder — and this against the best of their own people.

Jealousy, however, will spoil everything. A certain man of royal blood named Ishmael evidently thought that he should have been appointed governor. And so he kills Gedaliah along with all the Jews with him and the Chaldean men of war that had been left there by the king of Babylon.

It was not only jealousy of the good man who fell without suspicion at his own table, where he had welcomed these wicked messengers as guests. It was not simple rebellion either, though rebellion against the conquering king of Babylon did break out at Mizpah, against the native governor and the foreign soldiers. This royal criminal had tasted blood, and he would carry on his reckless course, not caring whom he killed or why.

Ishmael came with evil purposes, sent by Baalis, the king of the Ammonites, and pushed, no doubt, by his own ambition... He struck Gedaliah down like a coward, and so rebelled one last time against the king of Babylon's authority. He massacred the governor's followers and the Chaldean warriors who were there.

Gedaliah had decided to stay in the land and to submit to the king of Babylon. He took an oath to this effect before these men, and required them to serve Nebuchadnezzar too. This was the wise thing to do. God had brought them down, so rebelling against Babylon would have meant rebelling against God.

Chapters 40-41 expose a mistaken idea: that a remnant in the land — in the right place — must have some superior qualifications. Being in the right place without being right with the right Person only exposes us to bad behaviour and to the hypocrisy we see here. The prophet of God was among them, and they pretended to value his word, yet they acted deceitfully.

Fear is just as certain a proof of unbelief as bold or treacherous rebellion, even if it is not as obvious. The prophet had warned them to submit to the king of Babylon and not to flee into Egypt... How blessed for the believer that he may trample on his fears and trust the word of the Lord without anxiety!

In Jeremiah 40 to Jeremiah 44, we see the anarchy and moral disorder among the Jews who stayed in the land, or near it, after Babylon had carried most of their fellow countrymen away captive. Jeremiah becomes their helper and brings them the word of the Lord, but he finds among them the greatest unbelief… Even the little remnant, the poor left in the land, among whom Jeremiah stayed, were full of jealousy, full of their own plans. They were full of treason, full of deceit and violence. God was not really in their thoughts.

The Holy Spirit does not add "of the royal family" to Ishmael's name and kin for nothing. Normally and rightly this would have been a guarantee of help to a governor, and a support and shelter to the people. But they forgot God, and slighted His judgments and His will. Human corruption takes its course where it is least fitting. The ruin of Israel was complete. Its royal line had sunk into the lowest kind of cunning, treachery, and murder — and against the best of their own people.

It was not only jealousy of the good man who fell at his own table, suspecting nothing, after welcoming these agents of evil as guests. It was not simple rebellion either against the conquering king of Babylon, which then broke out against the native governor and the foreign soldiers at Mizpah. This royal killer had tasted blood. He would carry on his reckless course, not caring whom he killed or why.

It even seems that people honoured the worship of the Lord again, at a time when the temple lay in complete ruin. At least there was a "house of the Lord" to which those who mourned over Israel's condition could go up… On the second day he killed men who had come to seek the Lord. Perhaps they were ignorant and not free from pagan practices, but their hearts were broken.

Who can doubt that God chose to take Gedaliah away from the evil to come, along with those who grieved over the ruins of Israel? It was mercy to them. It was also a further chastening on the guilty people, high and low, that the ones who acted and felt best of all should be swept away — and by their own brothers' hands.

The fast of the seventh month was kept on the anniversary of the murder of Gedaliah at Mizpah (Jeremiah 41). But why did they keep these fast days?… It was not for the honour and glory of God. Their own selfish interests were at the bottom of it. Indeed God had never asked them to fast.

Chapters 40-41 show up a mistaken idea. Being a remnant in the land — in the right place — does not by itself give anyone superior qualifications. To be in the right place without being right with the right Person is no help. It only leaves us open to bad behaviour and to ungodly hypocrisy, as we see here. Even with the prophet of God among them, whose word they pretended to value, they acted deceitfully.

It was not only jealousy of the good man who fell at his own table, with no suspicion. There he had welcomed these wicked messengers as guests. Nor was it simple rebellion against the conquering king of Babylon that broke out at Mizpah against the native governor and the foreign soldiers. This royal outlaw had tasted blood. He would keep on his desperate course, not caring whom he killed or why.

People even seem to have honoured the worship of the Lord again, at a time when the temple lay completely destroyed and ruined. At least there was a "house of Jehovah" where those who mourned over Israel's condition could go up.

The Israelites always cultivated the beard and prized it. The law forbade them to "mar the edges" of their beards (Leviticus 19:27). A priest was not to shave off the corner of his beard as a sign of mourning (Leviticus 21:5)… Ezra was in great grief at the sin of the people. He pulled out the hair of his head and of his beard (Ezra 9:3; compare Jeremiah 41:5).

The law forbade this practice, and it forbade making any mark in the flesh. The nations around them did it. They cut themselves for the dead and tattooed their bodies in honour of their gods. The Israelites belonged to Jehovah (Leviticus 19:28; Leviticus 21:5).

On the second day he killed these men. They may have been ignorant and not free from pagan practices, but they had broken hearts, and they had come to seek the Lord.

Who can doubt that it pleased God to take away Gedaliah, and those who sorrowed over the ruins of Israel, before worse evil came? It was mercy to themselves. It was also a further chastening on the guilty people, high and low. Those who acted and felt best of all were swept away, and by the hands of their own countrymen.

Chapters 40 and 41 expose a mistaken idea. Some think that a remnant in the land—in the right place—must have some superior standing. But being in the right place is not enough. If we are not right with the right Person, it will only expose us to bad behaviour and godless hypocrisy, as we see here.

It was not only jealousy of the good man who fell without suspecting anything at his own table, where he had generously welcomed these agents of evil. Nor was it simply rebellion against the conquering king of Babylon, which broke out at Mizpah against the local governor and the foreign soldiers. This royal criminal had tasted blood and would keep on with his reckless course, not caring whom he killed or why.

It adds to the horrors of the picture too, that Ishmael was as greedy as he was violent and deceitful.

The worship of the Lord even seems to have returned to honour, at a time when the temple lay completely destroyed and ruined. At least there was a "house of Jehovah" where those who mourned over Israel's condition could go up… On the second day Ishmael killed the men who had come to seek the Lord. They were perhaps ignorant, and not free from pagan practices, but their hearts were broken.

The Holy Spirit adds the words "of the royal family" to Ishmael's name and family, and that means something. Normally, and rightly, this would have been a guarantee of support to a governor, and a protection and shelter for the people. But God was forgotten, His judgments and His will alike ignored, and human corruption runs its course where it was least fitting. The ruin of Israel was truly complete when the royal line sank to the lowest form of cunning, treachery, and murder. And its victims were the best of their own people.

Who can doubt that God was pleased to take Gedaliah, and those who grieved over the desolations of Israel, away from the evil that was coming? It was mercy to themselves. It was also a further chastening on the guilty people, high and low. Those who acted and felt most rightly were swept away — and by the hands of their own countrymen. What a disgrace! A trench dug for self-defence became the common grave of the best of the remnant, shamefully put to death like this.

Chapters 40-41 expose the mistaken idea that a remnant in the land — in the right place — must have some superior qualifications. To be in the right place without being right with the right Person will only expose us to bad behaviour and to godless hypocrisy, as we see here. The prophet of God was among them, and they pretended to value his word, but they acted deceitfully.

In Jeremiah 40 to Jeremiah 44 we see the anarchy and moral disorder among the Jews left behind in the land and around it, after Babylon carried most of their brothers away as captives. Jeremiah becomes their helper and brings them the word of Jehovah, but he finds among them the greatest unbelief… Now even the little remnant, the poor people left in the land among whom Jeremiah stayed, were full of jealousy, full of their own plans, full of treason, full of deceit and violence. God was not really in their thoughts.

The Holy Spirit adds to the name and family of Ishmael the words "of the royal family," and that description means something. By rights it should have guaranteed help to a governor, and support and shelter to the people. But God was forgotten, His judgments and His will ignored, and human corruption ran its course where it least belonged. The ruin of Israel was complete. The royal family had sunk to the lowest kind of cunning, treachery and murder, and against the best of their own people.

This was not only jealousy of the good man who fell without suspicion at his own table, where he had welcomed these agents of evil as guests. Nor was it simply rebellion against the conquering king of Babylon, which then broke out against the native governor and the foreign soldiers at Mizpah. This royal outlaw had tasted blood and would carry on his reckless course, careless whom he killed or why.

He came with evil purposes, sent by Baalis, the king of the Ammonites, and pushed, no doubt, by his own ambition… On the second day he killed the men who had come to seek the Lord. They were perhaps ignorant, and not free from pagan practices, but their hearts were broken.

Who can doubt that God was pleased to take away Gedaliah, and those who sorrowed over the desolations of Israel, from evil to come? It was mercy to them. It was also an added chastening on the guilty people, high and low, that those who acted and felt most rightly should be swept away — and swept away by the hands of their own brothers. What a disgrace! A trench dug for self-defence became the common grave of the best of the remnant, put to death in shame.

It adds to the horror of the picture too, that Ishmael was as greedy as he was violent and deceitful.

Chapters 40-41 expose a false idea: that a remnant in the land — in the right place — must therefore have better qualities. To be in the right place without being right with the right Person only exposes us to bad behaviour and godless hypocrisy, as we see here. Even with the prophet of God among them, whose word they pretended to value, they acted with deceit. To call on the Lord Himself out of a pure heart is our safety.

The next day Ishmael met eighty men who came from the north; he invited them to come to Gedaliah, who was dead in his house. When they came to the place he killed them, except ten men, who offered to reveal to him hidden stores of food.

It adds to the horrors of the picture too, that Ishmael was as greedy as he was violent and deceitful.

Ishmael came with ten men and killed Gedaliah and those who were with him, at Mizpah. This murder took place immediately after Ishmael had deceitfully eaten with Gedaliah. On the second day after this, 80 men came from Shechem, Shiloh and Samaria wanting to meet with Gedaliah. Ishmael met them, weeping, and guided them into the city, where Ishmael and his men killed them except for ten men who bribed Ishmael to let them live.

The Holy Spirit adds "of the seed royal" to Ishmael's name and family, and that description means something. Ordinarily, and rightly, that royal descent would have been a guarantee of help to a governor, and a support and shelter to the people. But God was forgotten. His judgments and His will alike were slighted. Human corruption takes its course where it was least fitting. The ruin of Israel was complete. The royal line had sunk to the lowest form of cunning, treachery, and murder — and this against the best of their own people, God's own people in the good land, now a wasteland morally as well as physically.

But how quickly evil developed in this remnant! If they had feared the Lord and thought on His name; if they had submitted to the rule of Nebuchadnezzar, who was the rod in the Lord's hand to punish Judah for her sins; if they had remembered that they were part of the guilty nation, and that all were caught up in the common ruin — all might have been well. ... But false ones got among them. In Jeremiah 41 the flesh runs wild. Conflict and confusion reign everywhere. Many fall. Some fall into bondage to the power of evil. Others, driven by the fear of man, run to Egypt for safety — the very world God had delivered them from by His own favour and mighty power. "In the fear of the Lord is strong confidence, but the fear of man brings a snare."

Chapters 40–41 expose a false idea. Being a remnant in the land — in the right place — does not by itself give anyone a higher standing. We can be in the right place and still not be right with the right Person. That only exposes us to bad behaviour and to godless hypocrisy, such as we see here. The prophet of God was among them. They pretended to value his word, and still they acted deceitfully. To call on the Lord Himself out of a pure heart is our safety, and for this the Holy Spirit of God is here: to lift Him high before the eyes of our faith.

In Jeremiah 40 to Jeremiah 44, we have the anarchy and moral disorder among the Jews left behind in the land or nearby. Babylon had carried most of their fellow countrymen away captive. Jeremiah becomes their helper, ministering the word of the Lord to them, but he finds among them the greatest unbelief. Their earlier unbelief had brought the crisis of destruction upon Jerusalem. But now even the little remnant, the poor left in the land, were full of jealousy, full of their own plans, full of treason, full of deceit and violence. God was not really in their thoughts.

Who can doubt that God was pleased to take Gedaliah away, and those who grieved over the desolation of Israel, from the evil that was coming? It was mercy to themselves. It was an extra chastening on the guilty people, high and low. Those who acted and felt best were swept away — and swept away by the hands of their own countrymen. What a disgrace, that a trench dug for self-defence should become the common burial place of the best of the remnant, killed in this shameful way!

The righteous remnant among God's people may perish, but "no man lays it to heart." Yet if the godly are taken away, it is a solemn sign. Judgment is about to fall, for "the righteous is taken away from the evil to come." It has always been so in the history of the world. As someone has said: "When the Lots are taken out of Sodom, it foreshadows a shower of wrath. Methuselah was taken away a year before the flood. We may conclude that when the Noahs are brought into their arks, it signals a deluge, and that God gathers His harvest before the world's storm, and calls His labourers home before the dark night comes on."

Jeremiah 41:9 refers to a pit (or cistern) made by Asa "for fear of Baasha king of Israel." This is the last historical note about king Asa. In this passing way God would remind us where his decline began — "the fear of man, which brings a snare."

In Jeremiah 41:9, we read of a pit which he made for fear of Baasha — probably to hide there. How this shows the weakness of man! After all the evidence of the Lord's mercy and power, Asa could forsake Him like this and enter an unholy alliance with a heathen king. He got what he wanted, and Baasha had to abandon his plan. But God had been a witness of it all.

It adds to the horror of the picture that Ishmael was as greedy as he was violent and deceitful.

Chapters 40-41 expose a mistaken idea: that a remnant in the land — in the right place — must somehow be better qualified. To be in the right place without being right with the right Person only leaves us open to bad behaviour and ungodly hypocrisy. We see it here. The prophet of God was among them, and they pretended to value his word. Yet they acted deceitfully.

Carrying on, it seems, the plans made with the king of the Ammonites, Ishmael next carries away those whom he did not kill… Yet even when God permits the severest measures of shame and suffering, He disappoints the guilty at the moment of their greatest success.

The captains of the forces that remained gathered around Gedaliah, with Ishmael the son of Nethaniah, of the royal family, at their head. But Ishmael came with evil intentions. Baalis, the king of the Ammonites, had sent him, and no doubt his own ambition pushed him on… He led captive all the rest of the people who were at Mizpah, along with the king's daughters, and took them to the Ammonites.

Jealousy, however, will spoil everything. A man of royal blood named Ishmael seems to have thought that he should have been appointed governor.

It is not a meaningless description that the Holy Spirit adds to the name and family of Ishmael, "of the royal family." Normally, and rightly, this would have promised help to a governor, and support and shelter to the people. But God was forgotten. His judgments and His will were ignored, and human corruption takes its course where it least belongs. The ruin of Israel was complete when the royal family sank into the lowest form of cunning, treachery, and murder — and this against the best of their own people…

However, Johanan and the captains of the forces with him free the captives from Ishmael, who flees to Baalis the king of the children of Ammon. Johanan and those he has delivered take refuge for a time at the inn of Chimham at Bethlehem, waiting for a chance to slip away into Egypt, because they fear the Chaldeans.

The man who freed the captives and drove off their enemy was no true friend of Israel, because he paid little attention to the word of the Lord… Fear is just as much evidence of unbelief as bold or treacherous rebellion, even if it is less blatant. The prophet had warned them to submit to the king of Babylon, not to flee into Egypt.

But how soon evil developed in this remnant! They could have feared the Lord and thought on His name. They could have submitted to the rule of Nebuchadnezzar, who was the rod in the Lord's hand to punish Judah for her sins. Then all might have been well… In Jeremiah 41 the flesh is rampant. Conflict and confusion reign supreme. Many fall. Some end up in bondage to the power of evil. Others, driven by the fear of man, seek refuge in Egypt — that world from which God had delivered them by His sovereign favour and mighty power.

Where there is much restlessness, though a measure of deliverance is experienced, as in the case of this remnant, yet, unless time is taken to learn and act on the present mind of God, worse trouble will follow than was known before.

Son of Nethaniah, of royal descent, though we do not know which family. His craft and ferocity show that he was unworthy of a throne. He treacherously killed Gedaliah, whom the king of Babylon had made governor over the cities of Judah. He also killed all the Jews who were with him in Mizpah. He followed this crime with the cruel and treacherous murder of eighty men from Shechem, Shiloh, and Samaria. They were bringing gifts to the temple. He spared only ten. He then carried off everyone left in Mizpah as captives, and set out to go over to the Ammonites.

Yet even when God permits the severest measures of shame and suffering, He disappoints the guilty in the moment of their greatest success.

It is true that Ishmael was not killed. Perhaps, for the moment, a more bitter cup for the conspirators was to return empty-handed and cheated of their prey. They had to face the king who had sent him out to destroy his own people and to plunder for the Ammonites.

Son of Kareah and captain among the Jews left in the land after the destruction of Jerusalem. He warned Gedaliah of the plot against his life. When Ishmael killed Gedaliah and carried the people away, Johanan was the means of rescuing them. He would not, however, listen to Jeremiah and stay in the land. Instead he led the remnant into Egypt, where they practised idolatry.

Sadly, the one who delivered the captives and drove their enemy off was no true friend of Israel. He paid little attention to the word of the Lord… Fear is evidence of unbelief just as surely as bold or treacherous rebellion, even if it is not as blatant. The prophet had warned them to submit to the king of Babylon, not to flee into Egypt… What a blessing for the believer! He has every right to trample on his fears and to trust the word of the Lord without anxiety.

This remnant did know a measure of deliverance. But where there is much restlessness, worse calamity will follow than before, unless people take the time to learn the present mind of God and to act on it. These things are recorded for our learning. The active leaders caused all the mischief with this remnant of God's people and it is the same today. How important, then, that we fix our eyes and hearts on the one unfailing Leader — the Lord Himself!

Chapters 40–41 expose the mistaken idea that a remnant in the land — in the right place — necessarily has some superior qualifications. To be in the right place without being right with the right Person will only expose us to bad behaviour and to the kind of hypocrisy we see here.

In Jeremiah 40 to Jeremiah 44, we have the anarchy and moral disorder that prevailed among the Jews left behind in the land or nearby. Babylon had carried most of their fellow countrymen away captive. Jeremiah becomes their helper, ministering to them the word of Jehovah, but finds among them the greatest unbelief... now even the little remnant, the poor left in the land among whom Jeremiah remained, were full of jealousy, full of their own plans, full of treason, full of deceit and violence. God was not really in their thoughts.

Gibeon is identified with a village of scattered houses on a hill. On one side of the hill is a plentiful spring, and lower down the remains of a large reservoir, which is thought to be the "pool" of Gibeon and its "great waters." 2 Samuel 2:13; Jeremiah 41:12, 16.

Son of Nethaniah, of the royal line, but of what family is not known. His craft and ferocity show that he was unworthy of a throne. He treacherously killed Gedaliah, whom the king of Babylon had made governor over the cities of Judah. He killed all the Jews who were with him in Mizpah too. He followed up this crime by the cruel and treacherous murder of eighty men from Shechem, Shiloh, and Samaria, who were bringing gifts to the temple. Only ten were spared.

Yet even when God permits the severest measures of shame and suffering, He disappoints the guilty in the moment of their greatest success.

It is true that Ishmael was not killed. The king had sent him to destroy his own people and to plunder for the Ammonites. To go back to that king empty-handed, cheated of his prize, may have been for the moment a more bitter cup to the conspirators.

It is not that Johanan was much better than Ishmael. As later events show, he had no real faith in God's word, and he hardened himself in pride and rebellion of heart. Perhaps Gedaliah knew there was little to choose between them. So he rejected Johanan's good warning just as much as his bad offer to get rid of Ishmael.

Sadly, the man who delivered the captives and put their enemy to flight was no true friend of Israel. The reason was that he paid little attention to the word of Jehovah.

Chapters 40-41 expose a mistaken idea. It is not true that a remnant in the land — in the right place — must have some superior qualifications. To be in the right place without being right with the right Person will only expose us to bad behaviour and to ungodly hypocrisy such as we see here. The prophet of God was among them, and they pretended to value his word. Even so, they acted deceitfully.

Where there is much restlessness, some deliverance may still come, as it did for this remnant. But unless we take time to learn and act on the present mind of God, worse trouble will follow than before... The active leaders caused all the mischief with this remnant of God's people and it is the same today. How important, then, that our eyes and hearts should look to the one unfailing Leader — to the Lord Himself!

On one side of the hill is a plentiful spring. Lower down are the remains of a large reservoir. Many think this was the "pool" of Gibeon and its "great waters." 2 Samuel 2:13; Jeremiah 41:12, 16.

Yet even when God permits the severest measures of shame and suffering, He disappoints the guilty in the moment of their greatest success.

It is true that Ishmael was not killed. But going back empty-handed, robbed of the prey, may have been a more bitter cup for the conspirators at that moment. It meant facing the king who had sent him to destroy his own people and to plunder for the Ammonites.

Ishmael's presence meant the overthrow of Gedaliah. Johanan warned him of this, but Gedaliah treated it as a false suspicion. It was true all the same. Ishmael killed Gedaliah and those with him, and fled with the rest, after adding to his guilt by killing a company of worshippers on their way to the house of the Lord. Johanan heard what Ishmael had done, chased him, and recovered the glad and grateful remnant.

Sadly, the man who rescued the captives and drove off their enemy was no true friend of Israel. He paid little attention to the word of the Lord.

He warned Gedaliah about the plot against his life. After Ishmael killed Gedaliah and carried the people away, Johanan was the one who rescued them. But he would not listen to Jeremiah and stay in the land. Instead he led the remnant into Egypt, where they worshipped idols.

Fear shows unbelief just as certainly as bold or treacherous rebellion does, even if it is less blatant. The prophet had warned them to submit to the king of Babylon, not to flee into Egypt. … How good it is that the believer has the right to trample on his fears, and to trust the word of the Lord without anxiety!

Restless people may still know some deliverance, as this remnant did. But unless they take time to learn God's present mind and act on it, worse trouble will follow than they knew before. … The active leaders caused all the mischief with this remnant of God's people, and it is the same today. So how important it is that our eyes and hearts should turn to the one unfailing Leader — to the Lord Himself!

It seems that Ishmael is carrying forward the plans made with the king of the Ammonites. He goes on next to carry away those whom he did not kill… Yet even when God permits the severest measures of shame and suffering, He disappoints the guilty at the very moment of their greatest success.

Johanan, hearing what Ishmael had done, pursued him, and recovered the glad and grateful remnant.

It is true that Ishmael was not killed. But he had to go back with nothing, cheated of the prey, to the king who had sent him to destroy his own people and to plunder for the Ammonites. For the moment that may have been a more bitter cup to the conspirators.

Son of Nethaniah, of the 'royal seed,' though from which family is not known. His cunning and ferocity show that he was unworthy of a throne.

The man who rescued the captives and put their enemy to flight was no true friend of Israel, because he paid little attention to the word of the Lord… Fear is evidence of unbelief just as certainly as bold or treacherous rebellion is, though not as openly. The prophet had warned them to submit to the king of Babylon, not to flee into Egypt… How blessed for the believer that he may trample on his fears, and trust the word of the Lord without anxiety!

If they had stayed quietly in the land, under the authority of the Babylonian king whom God had placed over them, they would have been kept safe. But choosing human policy, they thought it was safer to go down into Egypt, whereas it proved to be the opposite.

Where there is much restlessness, some deliverance may still come, as it did for this remnant. Yet unless we take time to learn God's present mind and act on it, worse trouble will follow than before. These things are written for our instruction. The active leaders caused all the mischief with this remnant of God's people, and it is the same today. How important, then, that we turn our eyes and hearts to the one unfailing Leader — to the Lord Himself!

Chapters 40-41 expose the mistaken idea that a remnant left in the land — in the right place — necessarily has some superior standing. To be in the right place without being right with the right Person will only expose us to bad behaviour and to the godless hypocrisy shown here. Even with God's prophet among them, whose word they pretended to value, they acted deceitfully.

The captains of the forces who were left gathered around Gedaliah, with Ishmael the son of Nethaniah, of the royal family, at their head. But this man came with evil purposes. Baalis, the king of the Ammonites, had sent him, and no doubt his own ambition drove him on... Johanan and the captains of the forces followed him. They found him near the waters of Gibeon, defeated him, and took the captives back from him. Ishmael himself escaped with eight men and went to Baalis.

"No Ammonite or Moabite may enter the assembly of the LORD. Even to the tenth generation, none of them may enter the assembly of the LORD forever"... Such is God's ordinance concerning them. Israel ought never to seek their peace nor their prosperity.

It is true that Ishmael was not killed. But he had to go back with nothing, cheated of his prey, to the king who had sent him as a destroyer of his own people and a plunderer for the Ammonites. For the moment that may have been a more bitter cup for the conspirators.

God sometimes permits the severest measures of shame and suffering. Yet even then He disappoints the guilty in the moment of their greatest success.

The man who rescued the captives and drove their enemy off was no true friend of Israel. He paid little attention to the word of Jehovah... Fear proves unbelief just as surely as bold or treacherous rebellion does, even if it is not as shocking. The prophet had warned them to submit to the king of Babylon, not to flee into Egypt.

Chapters 40-41 show how false it is to think that a remnant in the land — in the right place — must have some superior qualifications. To be in the right place without being right with the right Person will only expose us to bad behaviour and to ungodly hypocrisy, as we see here. The prophet of God was among them, and they pretended to value his word. Even so, they acted deceitfully.

This remnant did know a measure of deliverance. Yet where people are restless, and will not take time to learn God's present mind and act on it, worse disaster follows than before. These things are recorded for our learning. The active leaders caused all the mischief with this remnant of God's people, and it is the same today. So how important it is that we turn our eyes and hearts to the one Leader who never fails — to the Lord Himself!

In Jeremiah 40 to Jeremiah 44, we have the anarchy and moral disorder that took hold among the Jews who stayed behind in the land or near it. Most of their countrymen had gone as captives to Babylon. Jeremiah becomes their helper, ministering to them the word of the Lord, but finds among them the greatest unbelief. Even the little remnant was full of jealousy. These were the poor left in the land, and Jeremiah stayed among them. They were full of their own plans, full of treason, full of deceit and violence. God was not really in their thoughts.

Johanan, one of the captains, warned Gedaliah that treachery was being planned. Gedaliah refused to believe it, and refused to take part in killing Ishmael. Ishmael struck him down in a cowardly way, rebelling for the last time against the king of Babylon's authority. He massacred the governor's followers and the Chaldean soldiers who were found there. On the second day he killed men who had come to seek the Lord. They may have been ignorant, and not free from pagan practices, but their hearts were broken. He led captive all the rest of the people who were at Mizpah, along with the king's daughters, to the Ammonites. Johanan and the captains of the forces followed him, found him near the waters of Gibeon, defeated him, and recovered the captives from him. Ishmael escaped with eight men and went to Baalis, the king of the Ammonites.

Even when God permits the severest measures of shame and suffering, He disappoints the guilty at the moment of their greatest success.

The one who delivered the captives and put their enemy to flight was no true friend of Israel, because he paid little attention to the word of the Lord... Fear proves unbelief just as surely as bold or treacherous rebellion does, even if less obviously. The prophet had warned them to submit to the king of Babylon, not to flee into Egypt. What came of this disobedience, flowing from distrust, we have yet to learn. How blessed for the believer that he is entitled to trample on fears, and to trust the word of the Lord without anxiety!

God had set up the power and protection of Babylon. They did not settle quietly and confidently under it. Instead they moved toward Egypt, while still staying in the land. Fear filled their hearts, not quiet confidence in God and in His will. The conflicts they had seen only increased this. There was no waiting on God... This remnant did taste some deliverance. But where there is much restlessness, worse trouble follows than before — unless people take time to learn the present mind of God and act on it.

Chapters 40-41 expose the mistaken idea that a remnant in the land — in the right place — necessarily has some superior standing. To be in the right place without being right with the right Person will only expose us to bad behaviour and to godless hypocrisy, as it does here. Even with the prophet of God among them, whose word they pretended to value, they acted deceitfully.

The active leaders caused all the mischief with this remnant of God's people, and it is the same today. How important, then, that our eyes and hearts should be turned to the one unfailing Leader — to the Lord Himself!

Johanan and the captains of the forces with him free the captives from Ishmael, who escapes to Baalis, the king of the Ammonites. Johanan and the people he has rescued take shelter for a time in the inn of Chimham at Bethlehem. They are waiting for a chance to slip away into Egypt, because they fear the Chaldeans.

But they did not settle quietly and confidently under the rule and protection of Babylon, which God had set up. Instead they moved toward Egypt, while still staying in the land. Fear filled their hearts, not quiet confidence in God and in His will.

Fear is proof of unbelief just as surely as bold or treacherous rebellion is, even if it is not as shocking. The prophet had warned them to submit to the king of Babylon and not to flee into Egypt. What came out of this disobedience, which flowed from distrust, we have yet to learn. How blessed the believer is, who may trample on his fears and trust the word of the Lord without anxiety!

We do not know for sure, but could it be that David shared his own family estate at Bethlehem with him? We know that our King shares His kingly home with those who share His rejection. ... Some think this place should be called the "Inn of Chimham". They think that later, perhaps, it was this very inn that had "no room" for the King of Kings. So in its stable, at Bethlehem, the Son greater than David came into our world, rejected — as David had been rejected, in a smaller way, before Him. We cannot know for sure about this.

This group goes down into Egypt against the word of the Lord, and there they are destroyed by sword, famine, and disease. Those at Babylon have peace and prosperity and plenty promised to them for the time being. This group takes Jeremiah with them into Egypt, even though he announces their doom. The others have Ezekiel and Daniel with them at Babylon... At the beginning God redeemed the people out of Egypt. Babylon became the place of their captivity when they had turned away from the Lord. So going back to Egypt was fatal, but from Babylon there was deliverance.

If they had stayed quietly in the land, under the authority of the Chaldean king whom God had placed over them, they would have been kept safe. But they chose human strategy instead. They thought it was safer to go down into Egypt, and the opposite proved true. Nebuchadnezzar chased the Egyptians and punished these unbelieving Jews in that land.

There was no waiting on God. They had no sense of what God's mind for them was at that moment, even though His prophet was right there. Where there is much restlessness, people may still see some deliverance, as this remnant did. But unless they take time to learn God's present mind and act on it, a worse disaster will follow than the one they knew before.

The man who rescued the captives and put their enemy to flight was no true friend of Israel, because he paid little attention to the word of the Lord... Fear is evidence of unbelief just as surely, if not as blatantly, as bold or treacherous rebellion. The prophet had warned them to submit to the king of Babylon, not to flee into Egypt. What came of this disobedience, flowing from distrust, we have yet to learn. How blessed the believer is! He has the right to trample on fears, and to trust the word of the Lord without anxiety!

Johanan and those he has delivered take refuge for a time at the inn of Chimham at Bethlehem. They are waiting for a chance to slip away into Egypt, because they fear the Chaldeans.

They did not quietly and confidently settle under the power and protection of Babylon, which God had established. Instead they moved toward Egypt, though they were still in the land. Fear filled their hearts, and not quiet confidence in God and in His will.

If at this last hour this remnant had submitted to the yoke of Nebuchadnezzar, peace would have reigned in the land. These few who were left would have kept the land as their own. But some revolt, and the others fear the consequences of their folly. There is no idea of trusting in the Lord. They consult Jeremiah, but refuse to obey the word of the Lord from his mouth. They take refuge in Egypt to escape Nebuchadnezzar. But there they fall under the sword that would have spared them in Judea, if they had stayed there in subjection to the king.

These go down into Egypt, against the word of the Lord, and sword and famine and plague will destroy them. Those at Babylon have peace and prosperity and plenty promised to them for the present... God at the beginning redeemed the people out of Egypt, but Babylon became the place of their captivity when they had turned away from the Lord. To return to Egypt, therefore, was fatal, but from Babylon there was deliverance.

In Jeremiah 41 the flesh runs wild. Conflict and confusion reign. Many fall. Evil takes some into bondage. Others, driven by the fear of man, seek refuge in Egypt — the very world God had delivered them from by His sovereign favour and mighty power. "In the fear of the LORD one has strong confidence" (Proverbs 14:26), but "the fear of man lays a snare" (Proverbs 29:25).

Chapters 40-41 expose a mistaken idea: that a remnant in the land — in the right place — must have some superior qualification. To be in the right place is not enough. Without being right with the right Person, we are open only to bad behaviour and to ungodly hypocrisy like the kind shown here.

In Jeremiah 40 to Jeremiah 44 we have the anarchy and moral disorder among the Jews left behind in the land or near it. Most of their brothers had been carried captive to Babylon. Jeremiah becomes their helper, ministering the word of the Lord to them, but finds among them the greatest unbelief. This hardness of heart was deeply sorrowful and heartbreaking to the prophet... even the little remnant were full of jealousy, full of their own plans, full of treason, full of deceit and violence. These were the poor left in the land, among whom Jeremiah remained. God was not really in their thoughts.

They recognise the ruin of the nation; they own they are but a few. In the middle of the ruin, and in admitted weakness, they meet together to ask the Lord what path He would have them take and how He would have them act. What course could be more fitting than for a little company of God's people, in such circumstances, to turn to the Lord for guidance?

The people applied to the prophet to ask counsel about going down into Egypt. But they had already made up their minds about their course. They were bent on their own will. Miserable condition! Had they been meek and humble, they would not have needed to ask counsel in the matter. But they said to Jeremiah the prophet, "Let our plea for mercy come before you, and pray to the LORD your God for us" — why not say, the LORD our God?

Johanan and those with him ask him to pray for them so that "the LORD your God may show us the way we should go, and the thing that we should do." Now these men had already decided in the depths of their hearts to go down to Egypt. Their whole hope was that Jeremiah would confirm their secret purpose.

They requested the prophet to pray for them so that they might have divine guidance about their path, when they had already made up their minds to go with their whole company to Egypt (Jer. 42). Let us beware of going to God at any time with our minds already made up. It is a serious affront to the Divine Majesty!

There is a particular interest in this short history, for the story of this remnant stands out as a complete contrast to that of the remnant in Babylon. These go down into Egypt, against the word of the Lord, to be consumed by sword and famine and disease. Those at Babylon have peace and prosperity and plenty provisionally promised to them. These carry Jeremiah with them into Egypt though he pronounces their doom. The others have Ezekiel and Daniel with them at Babylon... God at the beginning redeemed the people out of Egypt, but Babylon became the place of their captivity when they had turned away from the Lord. To return to Egypt was therefore fatal, but from Babylon there was deliverance.

The Lord's way is very plain. Does this little remnant want to be built up and established? Do they want to enjoy the Lord's presence with them, and the Lord's mercies? Then there is one condition they must meet. They must "still abide in this land." However great the failure, however complete the ruin, there would still be blessing for a little remnant — a few of many — as long as they remain on God's ground for God's people. Their king and leaders may have fled. The house of the Lord may be burned to the ground and the walls of Jerusalem broken down. Yet there would still be blessing for those who remained in the land.

Four hundred years had passed since the great division in Israel. Then came the events recorded in this chapter. By this date we find the people of God not only divided but scattered. One hundred and thirty years before, the ten tribes had gone into captivity and became lost among the nations. Repeated captivities had thinned the ranks of Judah, until at last the kingdom, as such, had ceased to exist.

They recognise the ruin of the nation; they own they are only a few. In the middle of the ruin, and in admitted weakness, they meet together. They ask the Lord what path He would have them take and how He would have them act. What course could be more fitting than for a little company of God's people, in such circumstances, to turn to the Lord for guidance?

But they said to Jeremiah the prophet, "Let our plea for mercy come before you, and pray to the LORD your God" — Why not say, the LORD our God? … "Whether it is good or bad," — How could the will of God be anything but good? — "we will obey the voice of the LORD our God."

Johanan and those with him ask Jeremiah to pray for them, so that "the LORD your God may show us the way we should go." Now these men had already decided, deep in their hearts, to go down to Egypt. Their whole hope was that Jeremiah would confirm their secret purpose.

The Jewish captains in the days of Jeremiah were afraid of the Chaldeans (the Babylonians). They asked the prophet to pray for them, so that they might have divine guidance about their path. But they had already made up their minds to go with their whole company to Egypt (Jer. 42). Let us beware of coming to God at any time with our minds already made up. It is a serious insult to the Divine Majesty!

However, Jeremiah turns to the Lord, receiving an answer after ten days. During these days he apparently has no communication with the people. He will not venture an opinion of his own about the way in which they should walk and act. He will wait for clear directions from the Lord (v. 7).

Still, this remnant could have submitted to the yoke of Nebuchadnezzar even at this last hour. Then peace would have reigned in the land, and these few who remained would have kept it. But some revolt, and the others fear the consequences of their folly. There is no idea of trusting in Jehovah. They consult Jeremiah, but refuse to obey the word of the Lord from his mouth. They take refuge in Egypt to escape Nebuchadnezzar. But the sword falls on them there — the very sword that would have spared them in Judea, if they had stayed under the king.

They see the ruin of the nation; they admit they are only a few. With ruin all around them, and openly weak, they meet together to ask the Lord which path He would have them take and how He would have them act. What could be more fitting than for a little group of God's people, in such a situation, to turn to the Lord for guidance?

The people went to the prophet for advice about going down to Egypt. But they had already made up their minds about their course. They were bent on their own will. Miserable condition! Had they been meek and humble, they would not have needed to ask for advice about it. But they said to Jeremiah the prophet, "Let our supplication be accepted before you, and pray for us to the Lord your God" — Why not say, The Lord our God?

How painful it is to see that the flesh gives itself away just as much by an excessive show of piety as by open godlessness! The experienced eye does not spot the hollowness in a lack of zeal. It spots it in a readiness to obey God's will — whatever that will may be — that is too abundant, or at least too self-confident. The duty may be plain. But what about the heart? What about the power to keep going and to see it through?

Are there not those who speak like this small group of survivors? "Give us Scripture — give us the word of the Lord — and we will bow to it!" We may well fear that self-will lies behind such fair words.

Jeremiah turns to the Lord, and the answer comes after ten days. During those days he apparently has no contact with the people. He will not venture an opinion of his own about the way in which they should walk and act. He will wait for clear directions from the Lord.

When we seek guidance from God about any matter, and He delays to give it, let us remain where we are and do nothing, as the Lord Jesus did in John 11:6.

They must "still remain in this land." However great the failure, however complete the ruin, there would still be blessing for the few who were left — a few out of many — as long as they stayed on God's ground for God's people. Their king and leaders may have fled. The house of the Lord may have been burned to the ground, and the walls of Jerusalem broken down. Even so, there would still be blessing for those who remained in the land.

So God always carries out His will in the end. Happy are those who are in its current all the way through! If men resist, they gain nothing but grief and disappointment, and a short-lived success only makes that grief more bitter. Far from holding back the word of the Lord, they carry it out by the very steps meant to serve their own wishes. And the evils they dread most they bring on themselves for certain.

Real faith is unsuspicious, and it can afford to be so. The believer knows in whom he has believed. He can commit himself and others, the present and the future, to God. His grace has looked on us for eternity, and His righteous government notices every word and way and feeling and desire along the road… If strong promises could have assured the prophet, there were enough of them here. But he was not ignorant either of man or of Satan. His trust was in God, whether the Jew was true or false.

Further, he could say that they knew how he kept back nothing that was profitable. This needs faith, and without it faithfulness will fail. The apostle was altogether above the fear of man. He withheld nothing that was for their good. He announced it and taught it publicly and in their houses, testifying to both Jews and Greeks about repentance toward God and faith toward our Lord Jesus Christ.

But they said to Jeremiah the prophet, "Please accept our plea, and pray for us to the LORD your God" — why not say, the LORD our God? — "for all this remnant (only a few of us are left out of many, as you can see); that the LORD your God may show us the way we should walk and the thing we should do." … "Whether it be good, or whether it be evil" — how could the will of God be anything but good?

However, Jeremiah turns to the Lord, receiving an answer after ten days. During these days he apparently has no communication with the people. He will not venture an opinion of his own as to the way in which they should walk and act. He will wait for clear directions from the Lord.

One thing, however, spoilt these fair words. As the later history shows, self-will was at work underneath their good words. They had already decided to take their own course. The self-will of the flesh betrays itself in their over-confident declaration that they were ready to obey the voice of the Lord… Are there not people who say, like this remnant, "Give us Scripture — give us the word of the Lord — and we will bow to it!" We may well fear that self-will lies behind such fair words.

They asked the prophet to pray for them, so that they might have divine guidance about their path. Yet they had already made up their minds to go to Egypt with their whole company (Jer. 42). Let us beware of going before God at any time with our minds already made up. It is a serious affront to the Divine Majesty!

So this remnant makes the most solemn promise. Whatever the Lord's answer may be, they will "obey the voice of the Lord." They are right to see that, if they do, it will be well with them. However dark the day, however great the ruin, it will still be well with those who obey "the voice of the Lord."

They recognise the ruin of the nation; they own they are but a few. Amid the ruin, and in admitted weakness, they meet together. They ask the Lord which path He would have them take, and how He would have them act. In such circumstances, what could be more fitting than a little company of God's people turning to the Lord for guidance?

"pray to the LORD your God for us" — Why not say, the LORD our God? — "for all this remnant, because we are left with but a few, as your eyes see us, that the LORD your God may show us the way we should go, and the thing that we should do."

Now these men had already decided in the depths of their hearts to go down to Egypt. Their whole hope was that Jeremiah would confirm their secret purpose.

They asked the prophet to pray for them, so that God would guide their path. Yet they had already made up their minds to take their whole company to Egypt (Jer. 42). Let us beware of going before God at any time with our minds already made up. It is a serious affront to the Divine Majesty!

But how painful it is to find that the flesh gives itself away by an excessive show of piety just as much as by godless talk! The experienced eye does not spot its hollowness in a lack of fervour. It spots it in a readiness to obey God's will, whatever that will may be — a readiness that is too lavish, or at least too self-confident. The duty may be plain; but what of the heart? of the power to go on and to go through? Faith assumes we feel our own weakness just as surely as it counts on God and His grace. Human resolve in the things of God has force only where it is left to its own will.

Are there not people who talk like this remnant? "Give us Scripture — give us the word of the Lord — and we will bow to it!" We may well fear that self-will lies behind such fair words.

Here the truth of the case comes out. Pride and self-will were at work. Their vows and promises were false. "You have gone astray at the cost of your lives," says Jeremiah, "for you sent me to the LORD your God, saying, 'Pray for us to the LORD our God, and whatever the LORD our God says declare to us and we will do it.'" God's answer would have suited them well enough if it had matched their own will. It ran against their will, so they rejected it altogether.

This leads the remnant to make the most solemn declaration: whatever the Lord's answer may be, they will "obey the voice of the Lord". They rightly recognise that if they do so, it will be well with them. However dark the day, however great the ruin, it will still be well with those who obey "the voice of the Lord."

They had already made up their minds as to their course. They were bent on their own will. Miserable condition! … But they said to Jeremiah, "Pray for us to the Lord your God" — why not say, the Lord our God? … "Whether it is good or bad" — how could the will of God be anything but good?

But how painful it is to prove that the flesh betrays itself quite as much by its excessive show of piety as by open irreverence! The experienced eye does not detect its hollowness by any lack of fervour. It sees it in a readiness to obey the divine will, whatever it may be — a readiness too lavish, or at least too self-confident. The duty may be plain; but what of the heart? What of the power to go on and to go through? Faith supposes a sense of our own weakness as surely as it counts on God and His grace.

If we desire to know the will of God, let us first seriously test ourselves as to why. Do we want to find out whether it is acceptable to us or not? Or do we really desire to practise God's will? Of course God knows our motives. The remnant of Israel came to Jeremiah and asked him to enquire of God. They told him they would obey God's Word without fail once He gave it (Jer. 42:5-6). But God knew they were deceiving themselves in their hearts (v. 20), and that they only intended to obey if it suited their thoughts. If we have no honest intention of doing God's will, or at least of being willing to do it, God will never give us firm conviction about the teaching of His Word.

The prophet undertook to tell them all that God made known. They, on their part, undertook to obey the voice of the Lord, whether it was good or bad (vv. 4-6). After ten days the Lord told them to stay in the land, and He would bless them richly (vv. 7-12). But if they went down into Egypt, the sword, the famine and the plague would overtake them there (vv. 13-18). The Lord knew their deceitful hearts, and the prophet plainly said to them, "You have deceived yourselves in your hearts when you sent me to the Lord" (vv. 19-22).

So God in the long run always accomplishes His will. Happy are those who are in its current the whole way through! If men resist, they gain nothing but grief and disappointment, and passing success only makes it more bitter. Far from hindering the word of the Lord, they carry it out by the very measures meant to give effect to their own wishes. The evils they most dread they bring certainly on themselves.

Jeremiah turns to the Lord and receives an answer after ten days. During those days he seems to have no contact with the people. He will not venture an opinion of his own about the way they should walk and act. He will wait for clear directions from the Lord.

The prophet himself waits till the divine answer comes: it was no question of his wisdom, but of God's word.

Ten days pass before the answer comes to Jeremiah (42:7). This allows time to reflect on the hypocrisy of asking for prayer about direction... The advice is clear. But Johanan and his companions had already reached their decision. So they answer at once: "You speak falsely! The Lord our God has not sent you to say, 'Do not go to Egypt to sojourn there'" (43:2).

The Lord's way is very plain. Does this little remnant want the Lord to build them up and establish them? Do they want to enjoy His presence with them and His mercies? Then there is one condition they must meet. They must remain in this land. However great the failure, however complete the ruin, there would still be blessing for a small remnant — a few out of many. But they had to stay on God's ground for God's people.

Faith accepts the chastening of sin, yet still trusts in God and His grace. Unbelief is full of resources. They are merely the workings of a rebellious heart, and they secure nothing but ruin for anyone they carry away.

One thing spoilt these fine words. As the later history shows, self-will was at work underneath them. They had already decided to take their own course. The self-will of the flesh gives itself away in their over-confident promise to obey the voice of the Lord. How often since that day has the flesh shown itself by the confident word that betrayed the self-will of the heart.

Let us beware of going before God at any time with our minds already made up. It is a serious affront to the Divine Majesty!

Sometimes we seek guidance from God about a matter, and He delays to give it. Then let us stay where we are and do nothing, as the Lord Jesus did in John 11:6.

Where we have no clear expression of the mind of God, it is always our place to wait till we have. Sometimes it may show our weakness that we do not know the mind of God, and this is distasteful to us. Restlessness would like to go somewhere, or do something, but this is not faith. Faith proves itself in waiting for God to manifest His will.

The prophet himself waits till the divine answer comes: it was no question of his wisdom, but of God's word. Earlier He had urged them to submit to the king of Babylon. Now He warns them just as firmly not to flee into Egypt for protection. Faith accepts the chastening of sin, yet still trusts in God and His grace. Unbelief is full of resources. They are only the workings of a rebellious heart, and they secure nothing but ruin for those they carry away. If they believed, low as their condition was, they need not rush; they would surely be established. They would be in the hand of the One who could turn Nebuchadnezzar's heart toward them. Why should their enemies terrify them?

"All the people from the least to the greatest, came near." Yet counting the least with the greatest, they have to admit they are only a remnant. They say, "we are left but a few of many."

Now these men had already decided in the depths of their hearts to go down to Egypt. Their whole hope was that Jeremiah would confirm their secret purpose.

They asked the prophet to pray that God would guide them on their path. But they had already made up their minds to go to Egypt with their whole company (Jer. 42). Let us beware of going before God at any time with our minds already made up. It is a serious affront to the Divine Majesty!

If this little remnant want to be built up and established, and to enjoy the Lord's presence and the Lord's mercies, there is one condition they must meet. They must "still abide in this land." However great the failure, however complete the ruin, there would still be blessing for a little remnant — a few of many. But it depended on their staying on God's ground for God's people. Their king and leaders may have fled. The house of the Lord may lie burned to the ground, and the walls of Jerusalem broken down. Even so, blessing remained for those who stayed in the land.

This short history holds a particular interest. The story of this remnant stands out as a complete contrast to that of the remnant in Babylon. These go down into Egypt, against the word of the Lord, and sword and famine and pestilence will consume them. Those at Babylon have peace and prosperity and plenty promised to them for the time being. These carry Jeremiah with them into Egypt though he pronounces their doom. God at the beginning redeemed the people out of Egypt. Babylon became the place of their captivity after they turned away from the Lord. To return to Egypt was therefore fatal, but from Babylon there was deliverance.

Jeremiah turns to the Lord, receiving an answer after ten days. During these days he appears to have no contact with the people. He will not offer an opinion of his own about the way they should walk and act. He waits for clear directions from the Lord.

The remnant were the few who were left after the terrible events recorded in the previous chapter. They were now thrown upon the Lord, and they begged the prophet to pray for them: "that the LORD your God may show us the way we should go, and the thing that we should do." They believed in Jeremiah as a man of God. He promises to do so, and when the answer comes he will not hold anything back.

Johanan and those with him ask him to pray for them. Now these men had already decided in the depths of their hearts to go down to Egypt. Their whole hope was that Jeremiah would confirm their secret purpose.

But here an all-important moral point comes in, and that is the whole condition of our soul. We may be sure this has much to do with the matter of guidance. It is "He leads the humble in what is right, and teaches the humble his way." If only we are humble and self-distrusting, if we wait on our God with a simple heart, an upright mind, and honest purpose, He will certainly guide us. But it will never do to go and ask counsel of God about a matter where our mind is made up, or our will is at work.

The Lord's way is very plain. Does this little remnant want to be built up and established? Do they want to enjoy the Lord's presence with them and the Lord's mercies? Then there is one condition they must meet. They must "remain in this land." However great the failure, however complete the ruin, there would still be blessing for a little remnant — a few out of many. That blessing held so long as they remained on God's ground for God's people. Their king and leaders may have fled. The house of the Lord may be burned to the ground and the walls of Jerusalem broken down. Yet there would still be blessing for those who remained in the land.

The prophet himself waits until the divine answer comes. It was no question of his wisdom, but of God's word. God now warns them firmly against fleeing to Egypt for protection, just as He had earlier told them to submit to the king of Babylon. Faith accepts the chastening of sin, yet still trusts in God and His grace. Unbelief is full of resources. They are merely the workings of a rebellious heart, and they secure nothing but ruin for those who are carried away by it. If they believed, low as their condition was, they need not rush. They would surely be established, for they would be in the hand of the One who could turn the heart of Nebuchadnezzar toward them.

This is an important lesson for believers who go here and there in their restless efforts to find an easy path. They do not abide in Christ where God has set them. We are not left to choose our own way; we are to remain in the path of God's will and not depart from it. There are difficulties, no doubt. There were difficulties for this remnant. Still, we are to abide in Christ. To do otherwise is to increase the difficulties for ourselves and others.

The prophet himself waits until the divine answer comes: it was not a question of his wisdom, but of God's word. God had urged them before to submit to the king of Babylon. Now He warns them just as firmly not to flee to Egypt for safety. Faith accepts the chastening of sin, yet still trusts God and His grace. Unbelief is full of resources. They are all just the workings of a rebellious heart, and they secure nothing but ruin for anyone they carry away.

The Lord's way is very plain. Does this little remnant want to be built up and established? Do they want to enjoy the Lord's presence with them and the Lord's mercies? Then there is one condition they must meet. They must "remain in this land." However great the failure, however complete the ruin, blessing was still there for a little remnant — a few out of many. But only so long as they stayed on God's ground for God's people. Their king and leaders may have fled. The house of the Lord may lie burned to the ground, and the walls of Jerusalem broken down. Even so, blessing remained for those who stayed in the land.

The goodness of those carried away from Judah rested on this: they had submitted to God's judgment on their wickedness. This same principle holds true for us, only, thanks be to God, we have suffered our judgment in the person of Christ, condemned in our place on the cross. Once God had carried out the sentence, He could look down with favour on the people who had borne it. "I will set my eyes on them for good... I will build them and not pull them down, and I will plant them and not pluck them up" (Jer. 24:6).

They asked the prophet to pray for them, so that God would guide them about their path. But they had already made up their minds to go to Egypt with their whole company (Jer. 42). Let us beware of ever going to God with our minds already made up. It is a serious affront to the Divine Majesty!

So in the end God always does what He wills. Happy are those who move with that current all the way through! If men resist, they gain nothing but grief and disappointment, and short-lived success only makes it more bitter. Far from hindering the word of the Lord, they carry it out by the very steps meant to serve their own wishes. And the evils they dread most, they bring on themselves without fail.

Is not this the great lesson? However great the ruin, however divided and scattered the people of God, those who still remain on God's ground for all God's people will find blessing. In other words, in spite of all failure, the way of blessing is still to walk in the light of what is true for the whole church of God. Refuse every other ground.

Nebuchadnezzar was the rod in Jehovah's hand to punish Judah for her sins. If they had submitted to his rule, all might have been well. If they had remembered that they were part of the guilty nation, and that all were caught up in the common ruin, all might have been well. The promise to Jeremiah in Jeremiah 15:11-14 applied to them. God assured them of His protection and blessing again and again (Jer. 39:10; Jer. 42:7-12). But false ones got among them... others, moved by the fear of man, seek refuge in Egypt — the very world God had delivered them from by His sovereign favour and mighty power.

The prophet himself waits till the divine answer comes: it was no question of his wisdom, but of God's word... Faith accepts the chastening of sin, yet still trusts God and His grace. Unbelief is never short of plans. They are all merely the workings of a rebellious heart, and they bring nothing but ruin on those they carry away. If they believed, they need not hurry, low as their state was. God would certainly establish them. They would be in the hand of the One who could turn Nebuchadnezzar's heart toward them.

The Lord's way is very plain. Does this little remnant want the Lord to build them up and establish them? Are they to enjoy His presence with them and His mercies? Then there is one condition they must meet. They must "still abide in this land." However great the failure, however complete the ruin, there would still be blessing for a little remnant — a few out of many. But they had to remain on God's ground for God's people. Their king and leaders may have fled. The house of the Lord may lie in ashes and the walls of Jerusalem in ruins. Even so, there would still be blessing for those who remained in the land.

To go down into Egypt for safety was not natural in those who had always reluctantly bowed to Babylon... But then the prophet gave them the word of Jehovah. That word assured them of safety in the land under Nebuchadnezzar, and of destruction in Egypt. Egypt was still where their impulse — indeed their determination — was to go for shelter. After that word, the step was fatal. God loves to be the Saviour of those who bear His name; if they desert Him for another, woe to them!

Sometimes we seek guidance from God about a matter, and He delays to give it. Then let us stay where we are and do nothing, as the Lord Jesus did in John 11:6. The Jewish captains did the opposite. They asked Jeremiah to seek guidance for them from Jehovah, and they had already made up their minds to go down into Egypt.

So God in the long run always accomplishes His will. Happy are they who are in its current all the way through! If men resist, they gain nothing but grief and disappointment, and short-lived success only makes that grief more bitter. Far from hindering the word of Jehovah, they only fulfil it by the very measures meant to serve their own wishes. And the evils they dread most, they bring on themselves without fail.

This is the first of a series of chapters that show the disorder and moral confusion among the Jews left behind in or near the land when the rest were carried away captive to Babylon. Judgment by the hand of man has no softening effect on those who ignore the word of God. We shall find that those who would not bow to the Lord's discipline were false and treacherous in their dealings with their own countrymen.

The Lord's way is very plain. If this little remnant want to be built up and established; if they are to enjoy the Lord's presence with them and the Lord's mercies, there is one condition they must meet. They must "remain in this land." However great the failure, however complete the ruin, there would still be blessing for a little remnant — a few out of many — as long as they stayed on God's ground for God's people. Their king and leaders may have fled. The house of the Lord may lie burned to the ground and the walls of Jerusalem broken down. Still there would be blessing for those who stayed in the land.

Faith accepts the discipline that sin brings, yet still trusts in God and His grace. Unbelief is never short of ideas, but they are all just the workings of a rebellious heart. They secure nothing but ruin for those whom unbelief carries away. If they believed, low as their state was, they had no need to hurry. They would surely be established, for they would be in the hand of Him who could turn the heart of Nebuchadnezzar toward them.

God was showing in Jehoiachin's case that He has the hearts of all men under His control. Long years of suffering may be turned, whenever He wills, into a peaceful end of life.

All might have been well if they had feared the Lord and thought about His name. All might have been well if they had submitted to Nebuchadnezzar, the rod in the Lord's hand to punish Judah for her sins. All might have been well if they had remembered that they were part of a guilty nation, sharing in its ruin… Instead, the fear of man moved some to look for safety in Egypt — the world God had rescued them from by His sovereign favour and mighty power. "In the fear of the Lord one has strong confidence, but the fear of man lays a snare."

If men resist, they gain nothing but grief and disappointment, and short-lived success only makes it more bitter. Far from stopping the word of the Lord, they carry it out by the measures meant to get their own way. The evils they dread most, they bring on themselves without fail.

They asked the prophet to pray that God would guide them about their path. They had already made up their minds to go to Egypt with their whole company. Let us beware of going before God at any time with our minds already made up. It is a serious affront to the Divine Majesty!

Earlier God urged them to submit to the king of Babylon. Now He warns them, just as firmly, against fleeing to Egypt for protection. Faith accepts the chastening of sin, yet still trusts God and His grace. Unbelief is full of resources. But they are all merely the workings of a rebellious heart. They secure nothing but ruin for everyone they carry away. If they believed, low as their condition was, they need not hurry, and they would surely be established. They would be in the hand of the One who could turn Nebuchadnezzar's heart toward them. Why should they be terrified by their enemies?

One thing spoilt these fine words. The later history shows that underneath them self-will was at work. They had already decided to take their own course. The self-will of the flesh shows itself in their over-confident promise that they were ready to obey the voice of the Lord. Are there not those who say, like this remnant, "Give us Scripture — give us the word of the Lord — and we will bow to it"? We may well fear that self-will lies behind such fine words.

Let us beware of going before God at any time with our minds already made up. It is a serious affront to the Divine Majesty!

The Lord's way is very plain. Does this little remnant want to be built up and established? Do they want to enjoy the Lord's presence with them and the Lord's mercies? Then there is one condition they must meet. They must "remain in this land." However great the failure, however complete the ruin, there would still be blessing for a little remnant — a few out of many — so long as they stayed on God's ground for God's people. Their king and leaders may have fled. The house of the Lord may be burned to the ground, and the walls of Jerusalem broken down. Yet there would still be blessing for those who remained in the land.

But how soon evil developed in this remnant! They could have feared the Lord and thought on His name. They could have submitted to the rule of Nebuchadnezzar, the rod in the Lord's hand to punish Judah for her sins. They could have remembered that they were part of the guilty nation, caught up with everyone else in the common ruin. Then all might have been well… Instead, driven by the fear of man, some sought refuge in Egypt — that world out of which God had brought them by His sovereign favour and mighty power. "In the fear of the LORD one has strong confidence" — but "the fear of man lays a snare."

So God in the long run always accomplishes His will. Happy are those who are in its current the whole way through! If men resist, they gain nothing but grief and disappointment. Temporary success only makes that bitterness worse. Far from hindering the word of the Lord, they fulfil it by the very measures they take to get their own wishes. And they bring the evils they most dread on themselves without fail.

Are we not at times tempted to grow weary of God's path? Are we not tempted to look for an easier path in some man-made system? In such a system we bring in worldly principles and methods, and so escape the constant call for the exercise of faith.

They ask Jeremiah for guidance, but they refuse to obey the word of the Lord that he speaks. They run to Egypt to escape Nebuchadnezzar, only to fall by the sword. That sword would have spared them in Judea, if they had stayed there under the king's rule.

Here the real state of things comes out clearly. Pride and self-will were at work. Their vows and promises were false. You were not honest in your hearts, says Jeremiah, when you sent me to the Lord your God with the words: Pray for us to the Lord our God, and tell us all that He says, and we will do it. God's answer would have suited them well enough, had it agreed with what they wanted. But it went against them, so they rejected it completely.

But how painful it is to find that the flesh gives itself away by an excessive show of piety just as much as by open godlessness! A trained eye does not spot the emptiness in a lack of zeal. It spots it in a readiness to obey God's will — whatever that will may be — that is too lavish, or at least too sure of itself. The duty may be plain. But what about the heart? What about the strength to keep going and to see it through? Faith feels our own weakness just as surely as it counts on God and His grace.

For Israel it was going down into Egypt. For us it is taking advice in any difficulty from natural wisdom instead of from God. Israel looked for that same wisdom of the flesh, and Egypt is its symbol in the ancient world. In the early history of the world no country was so famous for natural wisdom as Egypt... Egypt leaned on good advice, as if there were no living God — on human advice sharpened by long experience.

These people go down into Egypt against the word of the Lord, and sword, famine and disease will destroy them. Those at Babylon receive a promise, for the time being, of peace, prosperity and plenty... At the beginning God redeemed the people out of Egypt. Babylon became the place of their captivity after they had turned away from the Lord. To return to Egypt therefore was fatal, but from Babylon there was deliverance.

If men resist, they gain nothing but grief and disappointment, and a brief success only makes it more bitter. Far from holding back the word of the Lord, the very steps they take to get their own way carry it out. And they bring the evils they dread most on themselves, without fail.

If they stayed, this would be their salvation. Blessing always goes with accepting God's judgment, when the soul bows to Him and, despite everything, still counts on Him to bless. Going down to Egypt, where they expected to find safety, meant walking on into certain judgment.

God loves to be the Saviour of those who bear His name. If they desert Him for another, woe to them! It can only end in shame, sorrow and ruin. Even when they have rebelled as far as rebellion goes, He still sends them a message, in case any might yet hear it and escape.

God now warns them not to flee to Egypt for protection, with the same force as when He earlier told them to submit to the king of Babylon. Faith accepts the discipline that sin brings, and still trusts God and His grace. Unbelief is full of resources. They are only the workings of a rebellious heart, and they secure nothing but ruin for those they carry away.

But it will never do to go and ask counsel of God in a matter about which our mind is made up, or our will is at work.

In their hearts they had a desire to go to Egypt. He who searches hearts knew all about it. They used deceit. The Lord knew they would not obey, so He announced through the prophet that they would die by the sword, the famine and the disease.

In the end God always accomplishes His will. Happy are those who go with it the whole way! If people resist, they gain nothing but grief and disappointment. Passing success only makes it more bitter. They do not hinder the word of the Lord. The very steps they take to get their own way carry it out, and the evils they dread most they bring on themselves without fail.

If they had stayed quietly in the land, under the authority of the Chaldean king whom God had placed over them, they would have been safe. But they chose human policy and thought it safer to go down into Egypt, when in fact it proved the opposite. Nebuchadnezzar pursued the Egyptians and punished these unbelieving Jews in that land.

These go down into Egypt, against the word of the Lord, and sword and famine and disease will consume them. Those at Babylon have a promise of peace and prosperity and plenty for the time being. These carry Jeremiah with them into Egypt, even though he pronounces their doom. The others have Ezekiel and Daniel with them at Babylon, where Daniel prevails in prayer with God for their deliverance and restoration. At the beginning God redeemed the people out of Egypt. Babylon became the place of their captivity when they had turned away from the Lord. So to return to Egypt was fatal, while from Babylon there was deliverance.

Going into Egypt was a fatal step. The prophet had given them the word of the Lord. It told them they would be safe in the land under Nebuchadnezzar, and destroyed in Egypt. Yet Egypt was where their impulse — indeed their determination — was set on going for shelter, as a prudent move. God loves to be the Saviour of those who bear His name; if they abandon Him for another, it goes badly for them.

Suppose the remnant say, "We will not stay in the land. We fear that staying will mean conflict, constant warnings by the sound of the trumpet, and perhaps even a lack of bread. So we plan to leave the land and find escape from these things in another land." If they speak and act like this, God warns them that the very things they seek to escape will overtake them. Most solemn of all, they will not have the Lord with them in blessing. Instead they will have the hand of the Lord upon them in government.

But false ones got in among them. In Jeremiah 41 the flesh runs wild. Conflict and confusion reign. Many fall. The power of evil takes some into bondage. Others, moved by the fear of man, seek refuge in Egypt — the very world God had delivered them from by His sovereign favour and mighty power.

So God in the long run always accomplishes His will. Happy are those who go with its current the whole way! If men resist, they gain nothing but grief and disappointment. Temporary success only makes that bitterness sharper. Far from hindering the word of the Lord, they carry it out by the very measures meant to serve their own wishes. The evils they dread most they bring on themselves without fail.

They take refuge in Egypt to escape Nebuchadnezzar. Yet they only fall under the sword. That sword would have spared them in Judea, if they had stayed there in submission to the king. In Egypt they give themselves up to idolatry, so that the wrath of God comes upon them to the very end.

The story of this remnant stands out as a complete contrast to that of the remnant in Babylon. These go down into Egypt, against the word of the Lord, and sword and famine and plague consume them. Those in Babylon have peace and prosperity and plenty promised to them for the time being... God at the beginning redeemed the people out of Egypt. Babylon became the place of their captivity when they turned away from the Lord. To return to Egypt, therefore, was fatal, but from Babylon there was deliverance.

They asked the prophet to pray for them, so that they might have divine guidance about their path. But they had already made up their minds to go with their whole company to Egypt (Jer. 42). Let us beware of coming to God at any time with our minds already made up. It is a serious affront to the Divine Majesty!

First, taking a false step to escape trouble is the surest way to fall into the trouble we are trying to escape. If we leave God's ground to escape the difficulties of the path of faith, the world will entangle us. The path of self-will will overwhelm us with its own difficulties. Second, God warns the remnant that those who take such a path will fall into reproach and "see this place no more" (v. 18)... When God in His government says "no more," there is an end of the matter.

In their hearts they had a desire to go to Egypt. He who is the searcher of hearts knew all about it. They used deceit. The Lord knew that they would not obey, and now He announced through the prophet that they should die by the sword, the famine and the pestilence.

The people went to the prophet to ask for guidance about going down into Egypt. But they had already made up their minds. They were bent on their own will. Miserable condition! Had they been meek and humble, they would not have needed to ask for guidance at all. But they said to Jeremiah the prophet, "Let our plea be accepted before you, and pray for us to the Lord your God." Why not say, The Lord our God?

The prophet himself waits until the divine answer comes: it was no question of his wisdom, but of God's word. And God now warns against fleeing into Egypt for protection. The warning is as firm as His earlier call to submit to the king of Babylon. Faith accepts the chastening of sin, yet still trusts in God and His grace. Unbelief is full of resources. They are all the workings of a rebellious heart, and they bring nothing but ruin on those who let it carry them away.

The path of unbelief is a rapid descent when the heart hardens itself against a direct warning of the Lord. The greater the earlier claim to godliness, the deeper the fall... But it was a fatal step. The prophet gave them the word of Jehovah. That word assured them of safety in the land under Nebuchadnezzar, and of destruction in Egypt. Yet their impulse — indeed their determination — was to go to Egypt for shelter as the prudent move. God loves to be the Saviour of those who bear His name; if they desert Him for another, woe to them!

So God in the long run always accomplishes His will. Happy are those who are in its current all the way through! If men resist, they gain nothing but grief and disappointment, and a short run of success only makes it more bitter. Far from hindering the word of Jehovah, they carry it out by the very measures meant to serve their own wishes. The evils they dread most they bring on themselves without fail.

The story of this remnant stands out as a complete contrast to that of the remnant in Babylon. These go down into Egypt, against the word of the Lord, and sword and famine and pestilence consume them. Those at Babylon have peace and prosperity and plenty promised to them for the time being. These carry Jeremiah with them into Egypt, though he pronounces their doom. The others have Ezekiel and Daniel with them at Babylon... At the beginning God redeemed the people out of Egypt. Babylon became the place of their captivity after they turned away from the Lord. To return to Egypt was therefore fatal, but from Babylon there was deliverance.

Leaning on Egypt like this offended God in a special way. At the start of their history as a nation, He had delivered them from that very people by His judgments. God has delivered the Christian from the world-system and from the judgment coming on it. Suppose he goes back to it. Suppose he leans on its power or its wisdom instead of finding his resource in God when emergencies arise. That offends God just as much.

Suppose the remnant say, "We will not stay in the land. We fear that if we do, it will mean conflict, and constant warnings by the sound of the trumpet, and perhaps even lack of bread. So we propose to leave the land and escape these things in another land." If they speak and act this way, the Lord warns them that the very things they seek to escape will overtake them. Most solemn of all, instead of having the Lord with them in blessing, they will have the hand of the Lord upon them in government.

So God in the long run always accomplishes His will. Happy are those who are in its current all the way through! If men resist, they gain nothing but grief and disappointment, which temporary success only makes more bitter. Far from hindering the word of the Lord, they carry it out by the very measures meant to serve their own wishes. And the evils they most dread they bring on themselves without fail.

The Lord also warns the remnant that those who take such a path will fall into reproach, and "see this place no more" (v. 18). Think how solemn this is. Some have walked for a time in the light of the truth for God's Assembly. They then gave it up for an easier path in some man-made system. Such people have seldom, if ever, been recovered. They "see this place no more." When God in His government says "no more," there is an end of the matter.

This short history has a special interest, for the story of this remnant stands out as a complete contrast to that of the remnant at Babylon. These go down into Egypt, against the word of the Lord, and sword and famine and disease will consume them. Those at Babylon have peace and prosperity and plenty promised to them for the time being. God at the beginning redeemed the people out of Egypt, but Babylon became the place of their captivity when they had turned away from the Lord. To return to Egypt was therefore fatal, but from Babylon there was deliverance.

Faith accepts God's discipline for sin, yet still trusts God and His grace. Unbelief is full of ideas. But they are only the workings of a rebellious heart, and they bring nothing but ruin to those who follow them. If they believed, they need not rush, low as their condition was. God would surely establish them, for they would be in the hand of the One who could turn the heart of Nebuchadnezzar toward them.

The self-will that was determined to take a certain course deceived them. Nothing will so warp the understanding, and hinder the grasp of the truth, as self-will. It will not see what it does not want to see. And, as always, behind the self-will there was pride that would not admit they were wrong.

Let us beware of going before God at any time with our minds already made up. It is a serious affront to the Divine Majesty!

He says, "You deceived yourselves in your hearts," or, by a better translation, "You deceived yourselves in your own souls" (v. 20). Self-will had fixed on a certain course, and that self-will deceived them. Nothing warps the understanding and blocks the grasp of truth like self-will. It will not see what it does not want to see. And, as always, behind the self-will there was pride that would not admit they were wrong.

How painful it is to find that the flesh betrays itself just as much by an excessive show of piety as by godlessness! An experienced eye does not spot the flesh's hollowness in a lack of eagerness. It spots it in a readiness to obey God's will — whatever that will may be — that is too lavish, or at least too self-confident.

One thing spoilt these fair words. The later history shows that underneath their good words self-will was at work. They had already decided to take their own course... Are there not those who say, like this remnant, "Give us Scripture — give us the word of the Lord — and we will bow to it"? We may well fear that self-will lies behind such fair words.

They asked the prophet to pray for them, so that they might have God's guidance about their path. Yet they had already made up their minds to go to Egypt with their whole company (Jer. 42). Let us beware of going before God at any time with our minds already made up. It is a serious affront to the Divine Majesty!

If only we are humble and distrust ourselves, He will surely guide us. That means waiting on our God with a simple heart, an upright mind, and honest purpose. But it will never do to ask God's counsel about a matter we have already decided, or where our own will is at work.

Earlier God urged them to submit to the king of Babylon. Now He warns them, just as strongly, against fleeing to Egypt for protection. Faith accepts the chastening of sin, yet still trusts God and His grace. Unbelief is full of plans, and every one of them is only the working of a rebellious heart. They secure nothing but ruin for everyone they carry away.

If men resist, they gain nothing but grief and disappointment. A short-lived success only makes it more bitter. They do not hinder the word of the LORD at all. The very steps they take to get their own way carry it out, and the evils they dread most, they bring on themselves without fail.

To take a false step to escape trouble is the surest way to fall into the trouble we are trying to escape.

Jeremiah turns to the Lord, receiving an answer after ten days. During these days he apparently has no communication with the people. He will not venture an opinion of his own about the way in which they should walk and act. He will wait for clear directions from the Lord.

The people applied to the prophet to ask counsel about going down into Egypt. But they had already made up their minds about their course. They were bent on their own will. What a miserable condition! Had they been meek and humble, they would not have needed to ask counsel in the matter. But they said to Jeremiah the prophet, "Let our plea for mercy come before you, and pray to the LORD your God for us" — why not say, our God?

How painful it is to find that the flesh gives itself away by an excessive show of piety just as much as by godlessness! An experienced eye does not detect that hollowness in a lack of eagerness. It detects it in a readiness to obey God's will, whatever it may be — a readiness that is too generous, or at least too self-confident.

Jeremiah is not ignorant of the reason. He says, "You dissembled in your hearts." A better translation is, "You deceived yourselves in your own souls." Their self-will was set on a certain course, and it deceived them. Nothing will warp the understanding and block the grasp of truth like self-will. It will not see what it does not want to see.

In these things we are all too likely to deceive ourselves. To keep our self-respect, we will try to persuade ourselves that our motives are better than they are. Or we will hide our real intentions and desires under a plausible cover: we say we want the Lord's leading!

Faith accepts the chastening of sin, yet still trusts God and His grace. Unbelief is full of resources. They are all merely the workings of a rebellious heart, and they secure nothing but ruin for those they carry away. If they believed, low as their condition was, they need not rush, and would surely be established.

This group goes down into Egypt, against the word of the Lord, and sword and famine and disease will destroy them. Those at Babylon have a promise of peace and prosperity and plenty for the time being… At the beginning God redeemed the people out of Egypt. Babylon became the place of their captivity later, when they had turned away from the Lord. To go back to Egypt was therefore fatal, but from Babylon there was deliverance.

To take a false step to escape trouble is the surest way to fall into the trouble we are trying to escape.

How painful it is to find that the flesh gives itself away by an excessive show of piety quite as much as by open godlessness! The experienced eye does not spot this hollowness by a lack of fervour. It spots a readiness to obey the divine will, whatever it may be, that is too eager, or at least too self-confident. The duty may be plain; but what of the heart? What of the power to go on and to go through? Faith assumes a sense of our own weakness just as surely as it counts on God and His grace. Human resolution in divine things has force only when it gets its own way.

It is nothing but solemn mockery to ask for guidance when we have already made up our minds; and yet how often we do it! How often do we settle on a course of action, and then go and ask the Lord about it! All this is wretched; it is honouring God with the lips while the heart is in outright rebellion against Him.

In these things we are all too likely to deceive ourselves. To keep our self-respect, we try to persuade ourselves that our motives are better than they are. Or we hide our real intentions and desires under the plausible cover of saying we want the Lord's leading! But let us honestly read the Word of God, and it will expose these secret workings and make the purposes of the heart plain… It can be a serious snare to assume that our preferences agree with the Word of God. Then, when the Word comes to us saying the opposite, we object that it must be a wrong translation or a wrong interpretation, and dismiss it without honest inquiry.

So God always accomplishes His will in the end. Happy are those who move with its current the whole way through! If men resist, they gain nothing but grief and disappointment. Passing success only makes it more bitter. Far from hindering the word of the Lord, they fulfil it by the very measures meant to carry out their own wishes. The evils they dread most they bring on themselves without fail.

These go down into Egypt, against the word of the Lord, and sword, famine and plague destroy them there. Those at Babylon receive a promise, for the time being, of peace, prosperity and plenty. These carry Jeremiah with them into Egypt, though he pronounces their doom. The others have the prophets Ezekiel and Daniel with them at Babylon, where Daniel prevails in prayer with God for their deliverance and restoration. God had redeemed the people out of Egypt at the beginning. Babylon became the place of their captivity after they turned away from the Lord. To go back to Egypt, then, was fatal, but from Babylon there was deliverance.

If people think that by going into the world they will escape trouble, they make a great mistake. We grow tired of strife and division and weakness, but going into the world does not mend matters.

Unbelief may go on quietly for a while. It may even make pious professions. But a time of testing always comes. It tests whether we are really seeking God's will or our own. Johanan the son of Kareah had only just opposed Ishmael, the crafty assassin and royal plunderer. Yet he is one of the proud men who insult the prophet and reject the message God sent through him.

The Jewish captains in the days of Jeremiah were afraid of the Chaldeans. They asked the prophet to pray for them, so that they might have God's guidance about their path. But they had already made up their minds to go down to Egypt with their whole company (Jer. 42). Let us beware of ever going before God with our minds already made up. It is a serious insult to the Divine Majesty!

The self-will that was determined to take a certain course deceived them. Nothing warps the understanding and blocks the grasp of truth like self-will. It will not see what it does not want to see. And, as always, pride stood behind that self-will — pride that would not admit they were wrong. So, as we read, "all the proud men" came to Jeremiah saying, "You are telling a lie. The LORD our God did not send you to say, 'Do not go to Egypt to live there.'"

His own evil heart of unbelief not only mistrusted the prophet, but let itself run wild in imagining a plot between Baruch and the prophet to hand the rest of them over to the Chaldean conquerors. The unbeliever's readiness to believe anything is well known, and an evil, self-willed action follows quickly.

There is something contemptible about these leaders of the survivors. The Holy Spirit draws attention to the "proud men"! After what had happened, pride is the last thing you would expect. They had been so humiliated, and their situation at that moment was enough to humble them. Even so, some among them still prided themselves on being God's people.

Stubborn in their purpose to the end, they revolt against God. They take Jeremiah and faithful Baruch with them, because they do not want to leave behind these witnesses to their disobedience and unbelief. They forget only one thing: they are carrying with them the Word that condemns them. To the end Jeremiah keeps faithfully using the gift of prophecy God had entrusted to him. At Tahpanhes, just as at Jerusalem, he is a witness to the true God.

Those who believe can afford to be calm and submit. If the hand of power forces them to go here or there, the responsibility is no longer theirs. The guilt belongs to those who despise the word of the Lord. Until Jesus returns in glory, the faithful have to swim against the current — above all those entrusted with the testimony. They must suffer where violence overpowers them.

Here, the real state of the case comes clearly out. Pride and self-will were at work. Their vows and promises were false. "You were not honest in your hearts," says Jeremiah, "when you sent me to the Lord your God, saying, Pray for us to the Lord our God; and whatever the Lord our God says, tell us, and we will do it." It would have been fine if God's answer had matched their will. But it ran the other way, so they rejected it altogether.

Unbelief may go on quietly for a while, and even put forth pious professions; but a time of trial inevitably comes, and tests whether it is God's will, or our own, that we are really seeking. Johanan, the son of Kareah, is one of the proud men who insult the prophet and reject the message God sent by him. If his spirit had been lowly and broken, he would have trembled and been able to hear the voice of the Lord. But he was not of God, and a will he had never judged blinded his eyes and dulled his ears.

In their pride the leaders do not want to accept humiliation, and they treat the word of God as a lie. Is it not always like this when God brings His word to people who have chosen the world and their own self-will? That word condemns the world and the will of man. In the face of the clearest verdict they say: "You are telling a lie. The LORD our God did not send you to say" this (Jer. 43:2). So they do not listen to the word of the Lord.

Moreover they tell Jeremiah that he is not governed by the word of the Lord; he is simply repeating man's word. In effect they say: We asked you for the word of the Lord, and you have only told us what Baruch says. If we follow you, it will only bring us all into bondage (Jer. 43:1-3).

Perhaps Johanan honestly thought what he said. But if so, how did he come to think it? What had Jeremiah ever done to support, or even excuse, a doubt that his message came from the Lord? His own evil heart of unbelief did more than mistrust the prophet: it ran loose, imagining a plot between Baruch and the prophet to hand the rest of them over to the conquering Babylonians. The unbeliever's readiness to believe anything is well known, and an evil, self-willed act soon follows.

Azariah, Johanan, and all the proud men accuse the prophet of speaking falsely, saying that Baruch was setting him on against them. There is something contemptible about these leaders of the remnant. The Holy Spirit calls attention to the "proud men"! After what had happened, you would hardly expect pride. They had been so humiliated, and their position at that moment should have humbled them deeply! Yet some among them still took pride in being the people of God.

"All the proud men" of Jeremiah 43:2 are examples of those who had no perception at all, for pride and perception cannot exist together. "He leads the humble in what is right, and teaches the humble His way." (Ps. 25:9).

First, taking a false step to escape trouble is the surest way to fall into the trouble we are trying to escape... Second, the remnant are warned that those who take such a path will fall into reproach, and "see this place no more" (Jer. 42:18)... When God in His government says "no more," there is an end of the matter.

Those who believe can afford to be calm and submit. If the hand of power forces them to go here or there, it is no longer their responsibility, but the guilt of those who despise the word of the Lord.

Unbelief may go on quietly for a while, and can even make pious professions. But a time of testing always comes, and it shows whether it is God's will or our own that we are really seeking... Johanan, one of those who came to Jeremiah, is among the proud men who insult the prophet and reject the message God sent through him. Had there been a lowly and repentant spirit, he would have trembled, and would have been able to hear the voice of the Lord. But he was not of God, and an unjudged will blinded his eyes and dulled his ears. His own evil, unbelieving heart not only mistrusted the prophet, but let itself run on and imagine a plot between Baruch and the prophet to hand the rest of the people over to the Chaldean conquerors. Unbelievers will believe anything, as is well known, and an evil, self-willed action quickly follows.

The self-will that was determined to take a certain course deceived them. Nothing will so warp the understanding, and so block the grasp of truth, as self-will. It will not see what it does not want to see. And, as always, behind the self-will there was pride that would not admit they were wrong.

Son of Neriah, and faithful secretary to Jeremiah. Later he was carried into Egypt with Jeremiah.

They also tell Jeremiah that the word of the Lord does not govern him. He is only repeating a man's word. In effect they say: We asked you for the word of the Lord. You have told us what Baruch says. If we follow you, it will only bring us all into bondage.

Still, if at this last hour the few who were left had bowed to Nebuchadnezzar's rule, peace would have reigned in the land, and they would have kept it... They consult Jeremiah, but refuse to obey the word of the Lord from his mouth. They take refuge in Egypt to escape Nebuchadnezzar. There they fall under the sword. That sword would have spared them in Judea, if they had stayed there under the king.

These people go down into Egypt, against the word of the Lord. There sword, famine and disease will destroy them. Those at Babylon have peace and prosperity and plenty promised to them for the time being... God first redeemed the people out of Egypt. Babylon became the place of their captivity after they turned away from the Lord. To return to Egypt was therefore fatal, but from Babylon there was deliverance.

The proud men had no idea what they were doing. They were carrying along with them the very man whose voice would soon speak in Egypt to pronounce their doom. And it would come by the hand of the conqueror they hoped to shut out behind an unbreakable barrier, raised in the power of the king of the south. What a vain hope, to escape the hand of the God they despised!

Suppose we are humble and do not trust ourselves. Suppose we wait on our God with a simple heart, an upright mind, and honest purpose. Then He will most certainly guide us. But it is no use asking God for counsel about a matter when we have already made up our mind, or our will is at work.

They asked the prophet to pray for them, so that they might have divine guidance about their path. Yet they had already made up their minds to go to Egypt with their whole company (Jer. 42). Let us beware of ever going to God with our minds already made up. It is a serious affront to the Divine Majesty!

Here the real state of the case comes clearly out. Pride and self-will were at work. Their vows and promises were false. Jeremiah says, "You have gone astray at the cost of your lives, for you sent me to the LORD your God, saying, 'Pray for us to the LORD our God, and whatever the LORD our God says, declare to us and we will do it.'" It would have been fine if God's answer had fallen in with their will. But it ran against them, so they rejected it altogether.

Will was at work. The difficulty lay there. They trusted themselves. They did not trust God. Egypt was near, Nebuchadnezzar at a distance. The one who had chastised the apostate pride of Judah was offensive to them. They refused to bow to the word, or to trust the Lord's working in their favour.

For Israel it was going down into Egypt. For us it is taking counsel in any difficulty from natural wisdom instead of from God. Israel sought that same human wisdom, and Egypt is its symbol in the ancient world.

There is something contemptible about these leaders of the remnant. The Holy Spirit calls attention to the "proud men"! After what had happened, no one would have expected pride. They had been so humiliated, and their position at that moment was enough to humble them deeply! Yet some among them still seemed to take pride in being God's people.

Those who believe can afford to be calm and submit. Suppose the hand of power forces them to go here or there. Then it is no longer their responsibility. The guilt lies with those who despise the word of the Lord. Until Jesus returns in glory, the faithful have to swim against the current. That is true above all of those entrusted with the testimony. Where violence overpowers them, they have to suffer.

These go down into Egypt, against the word of the Lord, and sword and famine and disease will consume them. God promises those at Babylon peace and prosperity and plenty for the time being. These carry Jeremiah with them into Egypt though he pronounces their doom... God at the beginning redeemed the people out of Egypt. Babylon became the place of their captivity after they turned away from the Lord. To return to Egypt was therefore fatal, but from Babylon there was deliverance.

One thing spoilt these fair words. The later history shows that underneath their good words self-will was at work. They had already decided to take their own course. ... Are there not those who say, like this remnant, "Give us Scripture — give us the word of the Lord — and we will bow to it!" We may well fear that self-will lies behind such fair words.

Will was at work. The difficulty lay there. They trusted themselves. They did not trust God. Egypt was near, Nebuchadnezzar at a distance. The one who had punished the proud rebellion of Judah was offensive to them. They refused to bow to the word, or to trust the Lord to work for them.

The Lord's way is very plain. If this little remnant want to be built up and established, and to enjoy the Lord's presence and His mercies, there is one condition they must meet. They must "remain in this land." However great the failure, however complete the ruin, there would still be blessing for a little remnant — a few out of many. But only so long as they remain on God's ground for God's people. Their king and leaders may have fled. The house of the Lord may be burned to the ground and the walls of Jerusalem broken down. Yet there would still be blessing for those who remained in the land.

The active leaders caused all the mischief with this remnant of God's people, and it is the same today. How important, then, that we should turn our eyes and hearts to the one unfailing Leader — to the Lord Himself! ... May the Lord be exalted before us more and more. So may we hold fast to Him though leaders and others fail, as they have done ever since the days of the apostles.

What a picture the Holy Spirit paints in chapters 42 and 43! The very leader who had been used to deliver the thankful remnant from Ishmael now leads them into Egypt, after pretending to want to know and obey the word of the Lord about them!

Those who believe can afford to be calm and submit. Suppose the hand of power forces them to go here or there. Then it is no longer their responsibility. The guilt falls on those who despise the word of the Lord. Until Jesus returns in glory, the faithful have to swim against the current, above all those entrusted with the testimony. They must suffer where violence overpowers them.

The story of this remnant stands out as a complete contrast to that of the remnant in Babylon. These go down into Egypt, against the word of the Lord, and sword and famine and plague will consume them. Those at Babylon have peace and prosperity and plenty promised to them for the time being. These carry Jeremiah with them into Egypt, though he pronounces their doom. The others have Ezekiel and Daniel with them in Babylon... God at the beginning redeemed the people out of Egypt, but Babylon became the place of their captivity when they had turned away from the Lord. To go back to Egypt, then, was fatal, but from Babylon there was deliverance.

Then the leaders did not obey the voice of the Lord to stay in the land. They took the remnant of Judah — all the people, including Jeremiah and Baruch — and led them down to Egypt. In the end they settled in Tahpanhes, which was in the northeastern part, on the road out of Egypt to Palestine.

Those who believe can afford to be calm and submit. If power forces them to go here or there, the responsibility is no longer theirs. The guilt belongs to those who despise the word of the Lord. Until Jesus returns in glory, the faithful have to swim against the current, and to suffer where violence overpowers them. This is true above all of those God has entrusted with the testimony.

Stubborn in their plan to the end, they rebel against God. They take Jeremiah and faithful Baruch with them, because they do not want to leave behind these witnesses of their disobedience and unbelief. They forget only one thing: they are carrying with them the Word that condemns them. To the end, Jeremiah faithfully uses the gift of prophecy that God had entrusted to him. At Tahpanhes, just as at Jerusalem, he is a witness of the true God.

Nebuchadnezzar and his servants stood out in honouring Jeremiah. They were in sharp contrast with the priests, the false prophets, and even kings Jehoiachim and Zedekiah. Still, Jeremiah truly loved God's people, even at their lowest and in their ugly ingratitude to him. He could have gone to Babylon, where comfort and honour were certain. Instead he chose to suffer with the most despised people in the land. They behaved as badly as ever, and against his inspired warnings they carried him down into Egypt, rather than stay under the rule of Babylon.

This short history is especially interesting. The story of this remnant is a complete contrast to the story of the remnant at Babylon. These people go down into Egypt against the word of the Lord, and sword and famine and disease will destroy them. Those at Babylon have peace and prosperity and plenty promised to them for the present. These people carry Jeremiah with them into Egypt, though he announces their doom. The others have Ezekiel and Daniel with them at Babylon, where Daniel prevails in prayer with God for their deliverance and restoration. God redeemed the people out of Egypt at the beginning, but Babylon became the place of their captivity after they had turned away from the Lord. So going back to Egypt was fatal, but from Babylon there was deliverance.

Did not the brick kiln remind them of Israel's former slavery in Egypt? They had reached this spot again while trying to escape the rule of the king of Babylon, the Lord's servant! Had they escaped? Had they found the freedom they expected by disobeying the word of the prophet? God would send His servant Nebuchadnezzar to that very spot where the stones lay, and would set his throne on them!

They are stubborn in their purpose to the end. They revolt against God and take Jeremiah and faithful Baruch with them, because they do not want to leave behind these witnesses to their disobedience and their unbelief. They forget only one thing: they are carrying with them the Word that condemns them. To the end, Jeremiah keeps faithfully using the gift of prophecy that God had entrusted to him. At Tahpanhes, just as at Jerusalem, he is a witness of the true God.

But this does not silence the prophet, timid and sensitive as he naturally was… The "proud men" never guessed that the man they were carrying along with them would soon speak in Egypt to announce their doom. And it would come by the hand of the very conqueror they hoped to shut out, using Egypt's king as an unbreakable wall against him. A vain hope, to escape the hand of the God they despised!

Then the Lord told Jeremiah to take great stones and bury them at the entry of Pharaoh's house in Tahpanhes, so that all the men of Judah could see it. In 1886 Professor Petrie, an expert on ancient Egypt, dug up a brick pavement at Tahpanhes in front of what seems to have been a palace. This was probably the place where Jeremiah hid the stones. The ruin was Kasr el Bint Jehudi, which means "the palace of the daughter of Judah." That was plainly the place given to the daughters of Zedekiah. The word brick-kiln means a pavement of bricks.

At the very spot they had now reached, at Tahpanhes, God tells the prophet to hide some great stones before their eyes, in the brick kiln at the entry of Pharaoh's house. What a powerful sign this was! Did the brick kiln not remind them of Israel's former slavery in Egypt? They had come back to this spot while trying to escape the rule of the king of Babylon — the servant of the Lord! Had they escaped? Had disobeying the prophet's word given them the freedom they expected? To that very spot, where these stones now lay, God would send His servant Nebuchadnezzar and set his throne on them!

It was no longer Zedekiah, My servant, but it was Nebuchadnezzar, My servant. The children of Israel and of Judah were about to lose their special place as His nation, too. It was now a question, not of being His servant as a special honour, but merely in providence. Nebuchadnezzar, the idolatrous Gentile, could be His servant in this way as much as any other.

God's discipline is not always immediate but it is always perfectly designed, proportionate and effective. If we run away from discipline the problem that caused it will catch up with us (and the outcome is likely to be even worse). Had these people remained in Jerusalem and accepted the Babylonian yoke, they could have lived quietly in their own country. But, having fled to Egypt, they were still in Nebuchadnezzar's reach and would die.

So it is always. Under God's righteous government our sin soon becomes our own chastening and the world's grief. What our blindness built on as solid rock turns out to be quicksand — the plaything of waves and winds on the day of reckoning, which comes fast.

At one point, those who were told to stay in the city decided to escape the yoke of Nebuchadnezzar by fleeing to Egypt. Gedaliah was the governor the Babylonians had set over the few left in Jerusalem, and he had been murdered. At the last minute, it occurred to them that they had not asked the Lord whether this was His way for them. So they quickly asked Jeremiah to consult Him. When the answer came, and was negative, they refused to listen.

Had they remained quietly in the land subject to the authority of the Chaldean king whom God had placed over them, they would have been preserved. But they, choosing human policy, thought it was safer to go down into Egypt, whereas it proved to be the contrary.

In 1886 the Egyptologist Professor Petrie dug at Tahpanhes. He found a brick pavement in front of what looks like a palace. This was probably the place where Jeremiah hid the stones. The ruin is called Kasr el Bint Jehudi, which means "the palace of the daughter of Judah." The word brick-kiln means a pavement of bricks.

How eloquent was this sign! Did not the brick kiln remind them of Israel's former slavery in Egypt? They had reached this spot again in their effort to escape the dominion of the king of Babylon, the servant of the Lord! Had they escaped? Had they found the liberty they expected by disobeying the word of the prophet in this way? To that very spot where these stones were placed, God would send His servant Nebuchadnezzar and set his throne upon them! Egypt and its wealth and its goods would be handed over to him: and so it happened.

Is this not a striking message? The stones would have been well fixed in the mortar as a solemn witness of these words. Some time later Jeremiah's prophecy was fulfilled. Nebuchadnezzar came and took Egypt — the same Nebuchadnezzar they had been afraid of in Jerusalem so that they ran away from him.

"All the proud men" never guessed what they were doing. They were carrying with them the one man whose voice would soon speak in Egypt to pronounce their doom. And that doom would come by the hand of the very conqueror they hoped to shut out, using the power of the king of the south as a wall he could not cross. Vain hope to escape the hand of the God they despised!

So it is always. In righteous government our sin soon becomes our own chastening and the world's sorrow. What our blindness built on as solid rock turns out to be quicksand, tossed by waves and winds in the swift-coming day when God comes to judge.

God's discipline does not always come at once. But it is always perfectly designed, proportionate and effective. If we run away from discipline the problem that caused it will catch up with us (and the outcome is likely to be even worse).

This is an important lesson for believers who wander here and there in their restless search for an easy path. They do not abide in Christ where God has set them. We are not left to choose our own way. To do otherwise is to increase the difficulties for ourselves and others. To abide in Him is to assure blessing and increase for ourselves and others also.

At the very spot they then reached, at Tahpanhes, God tells the prophet to hide some great stones in front of them. They were to go in the brick kiln at the entrance of Pharaoh's house. What a powerful sign this was! Didn't the brick kiln remind them of Israel's former slavery in Egypt? They had reached this spot again in their effort to escape the rule of the king of Babylon, the servant of the Lord! Had they escaped? Had they found the liberty they expected by disobeying the word of the prophet? To that very spot where these stones were placed, God would send His servant Nebuchadnezzar and set his throne on them! He would spread his royal canopy over them! Egypt, with its wealth and its goods, would be given into his hands — and so it happened.

That last phrase is a remarkable word. It was no longer Zedekiah, My servant, but Nebuchadnezzar, My servant. The children of Israel and of Judah were about to lose their special place as His nation too. It was now a question, not of being His servant as a special honour, but merely in providence. Nebuchadnezzar was a Gentile who worshipped idols, yet he could be His servant in this way as much as anyone else.

God speaks as Creator, and in His sovereignty He appoints Nebuchadnezzar as head over the nations... not for ever, but for a time. God appointed a new form of government, because Jerusalem had failed. The rule of God through the house of David was to pass away. The Lord chooses an imperial head from among the Gentiles. He makes Nebuchadnezzar His servant; with him and his rule begin the times of the Gentiles.

The prophet announced what would fall on the Jews who tried to escape by going down into Egypt. He showed them that there they would only meet more trouble at the hands of Nebuchadnezzar. They could have stayed quietly in the land, under the authority of the Chaldean king whom God had placed over them. Then they would have been safe. But they chose human policy and thought it was safer to go down into Egypt, and it proved to be the opposite.

God's discipline does not always come at once. But it is always perfectly designed, fair in measure and effective. If we run away from discipline, the problem that caused it will catch up with us — and the outcome is likely to be even worse.

In 1886 the Egyptologist Professor Petrie dug at Tahpanhes. He found a brick pavement in front of what seems to be a palace. It was probably the place where Jeremiah hid the stones... The words "brick kiln" mean a pavement of bricks. Then, after burying the stones, he announced that Nebuchadnezzar would come and set his throne there too. He would conquer Egypt, strike it and burn the idol temples there. Such an invasion took place about 568 BC, when the Egyptian king Amasis was defeated.

So it always is. In righteous government our sin soon becomes our own chastening and the world's sorrow. What our blindness built on as rock turns out to be quicksand. Waves and winds toss it about in the day of reckoning, which comes fast.

They take refuge in Egypt to escape Nebuchadnezzar, but they only fall under the sword that would have spared them in Judea, if they had stayed there and submitted to the king. In Egypt they give themselves up to idolatry, so that the wrath of God might come upon them to the end.

The "proud men" never expected what they were carrying with them. It was the one man whose voice would soon speak in Egypt to announce their doom. And it would come by the hand of the very conqueror they hoped to shut out, using the power of the king of the south as a wall he could not cross. What a vain hope — to escape the hand of the God they despised!

Nebuchadnezzar, whom the Lord calls "My Servant," is spoken of about forty times. He is raised up to carry out His judgment on Israel, and on other nations too. The Lord says, "I have given all these lands into the hand of Nebuchadnezzar, the King of Babylon, My Servant: … and all nations shall serve him." Dominion is given to him by God; it is taken away from Israel.

So it is always. Under God's righteous government our sin soon becomes our own chastening and the world's grief. What our blindness built on as rock turns out to be quicksand, tossed by waves and winds in the day of visitation that comes so quickly.

Then, after burying the stones, he announced that Nebuchadnezzar would come and set his throne there too, that he would conquer Egypt, strike it, and burn the idol temples there. Such an invasion took place about 568 B.C., when the Egyptian king Amasis was defeated.

God's discipline is not always immediate, but it is always perfectly designed, proportionate and effective. If we run away from discipline, the problem that caused it will catch up with us (and the outcome is likely to be even worse). Had these people remained in Jerusalem and accepted the Babylonian yoke, they could have lived quietly in their own country. But having fled to Egypt, they were still within Nebuchadnezzar's reach and would die.

Nebuchadnezzar, whom the Lord calls "My Servant," appears about forty times. The Lord raised him up to carry out His judgment on Israel, and on other nations too. The Lord says, "Now I have given all these lands into the hand of Nebuchadnezzar, the king of Babylon, my servant… All the nations shall serve him." God gives him dominion and takes it away from Israel.

Jeremiah announced that Nebuchadnezzar would conquer Egypt, strike it, and burn the idol temples there. Such an invasion took place about 568 B.C., when the Egyptian King Amasis was defeated. The pillars mentioned in verse 13 are obelisks, and Beth-Shemesh means "the house of the Sun" (Heliopolis or On).

Did the brick kiln not remind them of Israel's old slavery in Egypt? They had come back to this spot in their effort to escape the rule of the king of Babylon, the Lord's servant! Had they escaped? Had they found the liberty they expected by disobeying the word of the prophet? To that very spot where these stones were placed God would send His servant Nebuchadnezzar and set his throne on them! His royal pavilion would be spread over them! Egypt and its wealth and its goods would be given into his hands: and it was so.

Egypt pictures the world — the place God rescued His people from by His grace, and to seek its help in anything is a serious offence in His sight… The Lord considered that wages were due to Nebuchadnezzar for his service in destroying Tyre. That wealthy trading city did not give its captors rich plunder, because Tyrian ships had carried a great deal of treasure away to the west. The wealth of Egypt was the Lord's payment to the man He used to carry out His righteous judgements. That wealth included the silver and gold Pharaoh Necho had carried there from Jerusalem (Ezek. 29:18).

Little did "all the proud men" expect what they were carrying along with them. They had brought the one man whose voice would so soon speak out in Egypt to pronounce their doom. And it would come by the hand of the very conqueror they hoped to shut out, using the power of the king of the south as a wall he could not pass. Vain hope to escape the hand of the God they despised!

God's discipline does not always come at once. But it is always perfectly designed, rightly measured and effective. If we run away from discipline, the problem that caused it will catch up with us. The outcome is likely to be even worse. Had these people stayed in Jerusalem and accepted the Babylonian yoke, they could have lived quietly in their own country. But having fled to Egypt, they were still within Nebuchadnezzar's reach and would die.

This is an important lesson for believers who go here and there in restless efforts to find an easy path, and who do not remain in Christ where God has set them. We are not left to choose our own way; we are to stay in the path of God's will and not depart from it. There are difficulties, no doubt. There were difficulties with this remnant. We are still to remain in Christ. To do otherwise is to increase the difficulties for ourselves and others.

An idolatrous temple in Egypt, Jeremiah 43:13. Because its name means "house of the sun," people take it to be the same as On, or Heliopolis, a place linked with sun-worship.

Then, after burying the stones, he announced that Nebuchadnezzar would come and set his throne there too. He would conquer Egypt, strike it, and burn the idol temples there. Such an invasion took place about 568 BC, when the Egyptian king Amasis was defeated. The pillars mentioned in verse 13 are obelisks, and Beth-Shemesh means "the house of the Sun" (Heliopolis or On).

It is with the gods of Egypt, as at first so now at last, that God's main controversy lies. This was before Him when the destroyer went through the land and struck the firstborn on the night of the passover. It is before Him here when He adds that there shall be no more a prince of the land of Egypt.

That is a remarkable word. It was no longer Zedekiah, My servant, but Nebuchadnezzar, My servant. The children of Israel and of Judah were about to lose their special place as His nation, too. Being His servant was now a matter of providence, not of special honour. Nebuchadnezzar, a Gentile who worshipped idols, could be His servant in this way as much as anyone else.

How eloquent this sign was! Did the brick kiln not remind them of Israel's former slavery in Egypt? They had reached this spot again in their effort to escape the rule of the king of Babylon, the servant of the Lord! Had they escaped? Had they found the liberty they expected by disobeying the word of the prophet? God would send His servant Nebuchadnezzar to the very spot where these stones lay, and set his throne on them!

"All the proud men" never expected that they were carrying along with them the one whose voice would so soon speak in Egypt to pronounce their doom. And that doom would come by the hand of the very conqueror they hoped to shut out, using the power of the king of the south as a barrier no one could pass. What a vain hope, to escape the hand of the God they despised!

If people think that by going into the world they will escape trouble, they make a great mistake. We get tired of strife and divisions and weakness, but going into the world does not improve matters.

The path of unbelief is a rapid descent when the heart hardens itself against a direct warning of the Lord. The greater the show of godliness before, the deeper the fall... God loves to be the Saviour of those who bear His name; if they desert Him for another, woe to them! It cannot but be to their shame, sorrow and ruin. Even when they have revolted to the very end, they are not left without a message, in case anyone might yet hear and escape.

The message is about all the Jews who were now living in Egypt. As well as being in Tahpanhes, they were also in Noph (Memphis) and in Pathros, which was in upper Egypt. Ancient papyri in Aramaic came to light not long ago. They show that a Jewish colony lived in that part of Egypt. In his message Jeremiah reminds them how God had dealt with Jerusalem and Judah for their idol worship, though He had sent prophets to warn them. And now they were doing the same thing in Egypt.

Did God take pleasure in recounting their sins, and His judgments as well as His warnings? No, it was His pity and His desire that those in Egypt might at last listen... Imminent danger hung over them; Egypt would be a useless shelter, but in the meantime it was far too certain a decoy into idolatry.

The story of this remnant stands out as a complete contrast to that of the remnant in Babylon. This group goes down into Egypt against the word of the Lord, and sword, famine and disease will consume them. Those in Babylon have the promise of peace and prosperity and plenty for the time being. This group carries Jeremiah into Egypt even though he announces their doom. The others have Ezekiel and Daniel with them at Babylon, where Daniel prevails in prayer with God for their deliverance and restoration. God at the beginning redeemed the people out of Egypt, but Babylon became the place of their captivity when they had turned away from the Lord. To go back to Egypt, then, was fatal, but from Babylon there was deliverance.

Going down to Egypt for help was the constant snare of the people of God. Yet God had delivered them out of that land, and they had seen His judgment on it in their own deliverance. Yet again and again they could turn back to it. Sadly, it is an inconsistency that not one of us who knows himself can be a stranger to! Happy are those who are taught by some means at last to say, as the apostle says for Christians: "For we are the circumcision, who worship by the Spirit of God and glory in Christ Jesus and put no confidence in the flesh."

The path of unbelief drops fast once the heart hardens itself against a direct warning of the Lord. And the louder the claim to godliness before, the deeper the fall. Going down into Egypt for safety was not natural for these people. They had always bowed to Babylon against their will, and they dreaded the anger of the Babylonian king because of the murder of the governor and the others. But it was a fatal step once the prophet gave them the word of the Lord. That word promised them safety in the land under Nebuchadnezzar, and destruction in Egypt. Egypt was where their impulse — indeed their determination — drove them, to shelter there as a sensible precaution. God loves to be the Saviour of those who bear His name; if they desert Him for another, it will be to their shame, sorrow and ruin.

Even at this last hour, this remnant could have submitted to the yoke of Nebuchadnezzar. Then peace would have reigned in the land, and the few who remained would have kept it. But some revolt, and the others fear the consequences of their folly. There is no thought of trusting in the Lord. They consult Jeremiah, but refuse to obey the word of the Lord from his mouth. They take refuge in Egypt to escape Nebuchadnezzar. But they only fall under the sword that would have spared them in Judea, if they had stayed there under the king.

The message concerns all the Jews who were now living in Egypt. Besides Tahpanhes, they were also in Noph (Memphis) and in Pathros, in upper Egypt. Ancient papyri in Aramaic, found not long ago, show that a Jewish colony lived in that part of Egypt. In his message Jeremiah reminds them how God had dealt with Jerusalem and Judah because of their idol worship. He had even sent prophets to warn them. And now they were doing the same thing in Egypt.

If all this shows what man is in self-will and rebellion, it also shows what God is in patient grace and goodness (Jer. 44:4; 2 Peter 3:9). Grace follows them even into Egypt and still pleads with them; but nothing humbles them or brings them to repentance (Jer. 44:5-10). But there is a limit to patience, and judgment follows from which there is no escape (Jer. 44:11-14). If people think that by going into the world they will escape trouble, they make a great mistake. We get tired of strife and divisions and weakness, but going into the world does not mend matters. We see here the sad effect of going into the world; it left them without heart or conscience.

This short history has a special interest. The story of this remnant stands out as a complete contrast to the remnant in Babylon. These go down into Egypt, against the word of the Lord, and sword and famine and disease will consume them. Those in Babylon have peace and prosperity and plenty promised to them for the time being. These carry Jeremiah with them into Egypt, even though he announces their doom. The others have Ezekiel and Daniel with them in Babylon. There Daniel prevails in prayer with God for their rescue and restoration. At the beginning God redeemed the people out of Egypt. Babylon became the place of their captivity when they turned away from the Lord. To return to Egypt was therefore fatal, but from Babylon there was deliverance.

The path of unbelief drops away fast once the heart hardens against a direct warning from the Lord. The greater the show of godliness before, the deeper the fall... God loves to be the Saviour of those who bear His name. If they desert Him for another, woe to them! It can only end in shame, sorrow and ruin. Even when they have revolted as far as they can go, He does not leave them without a message, in case any might still hear and escape.

This short history has a special interest. The story of this group stands out as a complete contrast to the story of the group taken to Babylon. These go down into Egypt, against the word of the Lord, and sword, famine and disease will destroy them. Those at Babylon are promised peace and prosperity and plenty for the time being... At the beginning God redeemed the people out of Egypt. Babylon became the place of their captivity after they turned away from the Lord. So going back to Egypt was fatal, but from Babylon there was deliverance.

She was the female form of Baal, or Bel. She went by the names Beltis, Ashtaroth, Astarte, Alitta, Mylitta, Aphrodite, and others. Her worship involved the grossest immorality.

Here we see sin inherited. Under the government of God, the people are held responsible for the sins of their fathers. In moral terms, their sins were the pile-up of all the sins that went before them. God had borne with those sins in His patience. They despised that patience, and used it as their chance to plunge deeper into evil.

"Why do you commit this great evil against yourselves, to cut off from you man and woman, infant and child, from the midst of Judah, leaving you no remnant?"... Danger hung over them. Egypt would be a useless shelter, and at the same time far too sure a trap into idolatry.

Did God take pleasure in going over their sins, His judgments and His warnings? No. It was His pity, and His desire that those in Egypt might listen at last.

They had seen with their own eyes the destruction and ruin that God had brought on Judah and Jerusalem because of their wickedness. He had begged them: "Oh, do not do this abominable thing that I hate!" They did not listen. So the judgment that waited long came at last with fury and anger. They are told to let that lesson teach them not to provoke the Lord to wrath any more by their abominable idolatry.

If all this shows what man is in self-will and rebellion, it also shows what God is in patient grace and goodness (Jeremiah 44:4; 2 Peter 3:9). Grace follows them even into Egypt, and still pleads with them; but nothing humbles them or brings them to repentance. But there is a limit to patience, and judgment follows from which there is no escape.

Did God take pleasure in recounting their sins, and His judgments as well as His warnings? No — it was His pity and His desire that those in Egypt might at last listen.

As the Lord rose early to send them messages and warnings, they rose early to indulge in their wickedness.

In every age, nothing shows the gap between God's word and men's thoughts more clearly than this. People treat idols and strange gods lightly, and God hates that, above all in His own people. There may be no deliberate plan to abandon His worship. It may only be what they count a small thing — going along with idolatry now and then, while still professing His name. But God absolutely rejects any such unholy compromise, quite apart from the danger, for those who allow it, of complete revolt from Him. It strikes at His majesty, at holiness and truth, and is intolerable in His eyes.

They had seen with their own eyes the destruction and desolation God had brought on Judah and Jerusalem for their wickedness. He had pleaded earnestly with them, saying, "Oh, do not do this abomination that I hate!" But they did not listen. So the judgment that had waited long came at last with fury and anger.

Why does the Spirit warn you so often? Why does He so often bring your own case, as it were, before you? Why? Is it not because God always warns before He judges? Is it not that He often gives the unsaved soul the opportunity of escape, though sadly, they pay no attention to it? Yes, He is a God of mercy now, though one day He will be a God of judgment to those who scorn and reject His offered mercy.

In Egypt the word came to Jeremiah about them all (Jer. 44:1-14). They had seen with their own eyes the ruin and desolation that God brought on Judah and Jerusalem because of their wickedness. He had begged them, "Oh, do not do this abomination that I hate." But they did not listen. So the judgment that held off so long came at last with fury and anger.

All through their history, God's patience rises above their sin. Still, they turned a deaf ear and wanted nothing to do with His correction. The Lord "sent to them by His messengers, rising up early and sending, because He had compassion on His people and on His dwelling place." But they mocked His messengers, despised His words, and abused the prophets. In the end the Lord's anger rose against His people until there was no remedy.

God's patience waits. More than that, it uses every means to call back to sincerity and to Himself those who hold the truth, or at least its outward form. The most moving appeals, the strongest warnings, the kindness that stoops to reason with people almost as an equal — men make all of it useless by their stubbornness, despising grace and practising evil. In the end, when God has used up every means of calling them to repentance, the judgment His patience had held back arrives.

Unbelief is a steep, fast slide once the heart hardens itself against a direct warning from the Lord. And the greater the show of godliness beforehand, the deeper the fall.

All truth speaks with an authority that honest people recognise. The more precious the truth, the sadder the results when someone refuses to act on it. To play with any truth is dangerous, and a hardened heart is the certain result. How many people carry a conscience paralysed at one point — if we can put it that way — because they refused something in which they once recognised the voice of God.

Where is repentance if the very thing He condemns carries on? To repent is to judge the evil as God does and leave it behind. We are to "cease to do evil" and "learn to do good."

Danger hung over them. Egypt would prove a useless shelter, and in the meantime it was all too sure a lure into idolatry.

Sadly, they had ears, but they did not hear. The remnant was rotten to the core.

With their own eyes they had seen the destruction and desolation God brought on Judah and Jerusalem for their wickedness. He had begged them, "Oh, do not do this abominable thing that I hate." But they did not listen. So the judgment that waited long came at last with fury and anger.

Notice the hardness of the people's heart. They were stubborn in evil, and refused to bow the neck to God's testimony, despite all the pains God took, if we may put it that way, to warn them… The Lord had always set a full and lasting blessing before the people, if they repented; but they would not.

So they gloried in their shame. They took no notice of what the Lord had done, or of the working of His hands, and it led to their own destruction. They read their troubles as the result of slighting the queen of heaven. Their will was set hard on a so-called religion that made sheer depravity and passion holy.

This was the female form of Baal or Bel. She was called Beltis, Ashtaroth, Astarte, Alitta, Mylitta, Aphrodite, and other names, and her worship involved the grossest immorality.

Did God take pleasure in recounting their sins, and His judgments as well as His warnings? No — it was His pity, and His desire that those in Egypt might listen at last… Danger was closing in on them. Egypt would be a useless shelter, but meanwhile it was a sure trap that drew them into idolatry.

These go down into Egypt, against the word of the Lord, and sword, famine and disease will consume them. Those at Babylon have a promise of peace, prosperity and plenty for a time… God redeemed the people out of Egypt at the beginning. But Babylon became the place of their captivity after they turned away from the Lord. So to return to Egypt was fatal, while from Babylon there was deliverance.

Why did they not put their troubles down to the chastening hand of God, which was the truth? That is exactly what the prophet presses home, with the simplicity and force of truth.

The path of unbelief is a rapid descent when the heart hardens itself against a direct warning of the Lord. The greater the claim to godliness before, the deeper the fall... it was a fatal step when the prophet gave them the word of the Lord. That word assured them of safety in the land under Nebuchadnezzar, and of destruction in Egypt. Yet their impulse — indeed their determination — was to go there for shelter as a sensible precaution. God loves to be the Saviour of those who bear His name; if they desert Him for another, woe to them!

Danger was closing in on them. Egypt would be a useless shelter, but meanwhile it was all too sure a trap into idolatry.

Did God take pleasure in going over their sins, His judgments and His warnings? No — it was His pity, and His desire that those in Egypt might listen at last.

Jeremiah reminds them in his message how God had dealt with Jerusalem and Judah because of their idolatries. He had even sent prophets to warn them. And now they were doing the same thing in Egypt. "You too are bringing utter ruin on yourselves and all your own."

Notice here that the prophet stresses the wickedness of wives, and the part it played in bringing on the disasters of Israel, both before and now. Women are more ready to hear and feel, for good or ill, than men... It is a great grace from the Lord when they receive the truth and are saved. It is an awful sign that judgment is near when they renounce the truth and are bold and shameless in their determination to serve a false god.

They had seen with their own eyes how God destroyed Judah and Jerusalem and left them empty, because of their wickedness. He had pleaded with them: "Oh, do not do this abomination that I hate." They did not listen, so the judgment He held back for so long came at last with fury and anger. They must let that lesson teach them. They are not to provoke the Lord to wrath any more by their abominable idolatry, for if they did not listen they would be wiped out.

So they gloried in their shame. They took no notice of the works of the Lord or of the work of His hands, and it destroyed them. They blamed their troubles on neglecting the queen of heaven, because their will was set on a so-called religion that made depravity and passion sacred.

Unbelief goes downhill fast when the heart hardens itself against a direct warning from the Lord. And the greater the show of godliness before, the deeper the fall. Going down into Egypt for safety was a fatal step. The prophet had given them the word of the Lord, assuring them of safety in the land under Nebuchadnezzar and of destruction in Egypt, where they were determined to go for shelter. God loves to be the Saviour of those who bear His name; if they desert Him for another, woe to them! It cannot but be to their shame, sorrow and ruin. Even when they have rebelled as far as they can go, God still sends them a message, in case any might yet hear and escape.

This short history is especially interesting, because the story of this remnant stands out as a complete contrast to the story of the remnant in Babylon. These people go down into Egypt against the word of the Lord, and sword, famine and disease will destroy them. Those at Babylon are promised peace, prosperity and plenty for the time being... At the beginning God redeemed the people out of Egypt. Babylon became the place of their captivity after they turned away from the Lord. To return to Egypt therefore was fatal, but from Babylon there was deliverance.

"The works of their hands" is a phrase peculiar to heathen idolatry (Isa. 2:8; Jer. 1:16; 25:6-7, 14; Deut. 4:28; Ps. 115:4-7; 135:15).

The root of all idolatry is self-will, it is making a god of our own. It starts with self and shapes a god of our own — and it need not be made of silver, or made with our hands... There is a tool more cunning and skilful than the hands: the mind of man. Wherever self takes the place of the will of God, you will find the human mind at work, shaping a god to please itself. And it does this in the name of the Lord, in the name of the true God.

Did God take pleasure in listing their sins, and His judgments as well as His warnings? No. It was His pity, and His desire that those in Egypt might listen at last... Danger hung right over them. Egypt would be a useless shelter, and meanwhile it was all too sure a lure into idolatry.

These wretched people start serving other gods again in the land of Egypt where they had fled. These words describe their state: "They have not humbled themselves even to this day, nor have they feared, nor walked in my law and my statutes that I set before you and before your fathers" (Jer. 44:10). So God declares that of all those who had gone down to Egypt, only a very small number would escape (v. 28). None of the rest would escape or survive or return to the land of Judah (Jer. 44:14).

The message is concerning all the Jews who were now dwelling in Egypt. Besides being in Tahpanhes, they were also in Noph (Memphis) and in Pathros, which was in upper Egypt... In his message Jeremiah reminds them how God dealt with Jerusalem and Judah because of their idol worship, though He had sent prophets to warn them. And now they were doing the same thing in Egypt.

This short piece of history is especially interesting. The story of this remnant stands in complete contrast to the story of the remnant in Babylon. These people go down into Egypt against the word of the Lord, where sword, famine and disease will destroy them. Those in Babylon have a promise of peace, prosperity and plenty, for a time... At the beginning God redeemed the people out of Egypt, but Babylon became the place of their captivity after they turned away from the Lord. So going back to Egypt was fatal, but from Babylon there was deliverance.

Did God take pleasure in recounting their sins, and His judgments as well as His warnings? No, it was His pity and desire that those in Egypt might at last listen... Danger hung right over them. Egypt would be a useless shelter, but meanwhile it was all too sure a trap into idol worship.

Notice here that the prophet lays stress on the wickedness of wives. It had its part in bringing on the disasters of Israel, both before and now. Women are more ready to hear and feel, for good or ill, than men... It is a great grace from the Lord when they receive the truth and are saved. It is an awful sign of speedy judgment when they renounce the truth and are bold and shameless in their resolve to serve a false god.

Suppose a child has grown up knowing his father's dishonour, and hearing of his disgrace and punishment. If the child had any right feeling, would that sin not be especially hateful in his eyes? The public example of his father's evil ways would always be before him. But suppose the son treated it lightly and used it as encouragement to walk in the same path. Is it not just that a still more severe punishment should fall on that son?

These wretched people begin again to serve other gods in the land of Egypt to which they had fled. These words describe their state: "They have not humbled themselves even to this day, nor have they feared, nor walked in My law and My statutes that I set before you and before your fathers" (Jer. 44:10).

So they gloried in their shame. They took no notice of the works of the Lord or the work of His hands, and it led to their own destruction. They read their troubles as the result of neglecting the queen of heaven, because they clung with all their will to a so-called religion that treated corruption and lust as sacred.

They take refuge in Egypt to escape Nebuchadnezzar. But there they fall under the sword. It would have spared them in Judea, if they had stayed there in submission to the king. In Egypt they give themselves up to idolatry, so that the wrath of God might come upon them to the end.

Did God take pleasure in recounting their sins, and His judgments as well as His warnings? No, it was His pity and His desire that those in Egypt might at last listen… Imminent peril hung over them. Egypt would be a useless shelter. But meanwhile it was too sure a lure into idolatry.

The invariable way of God is this: "Whoever humbles himself will be exalted." Faith alone gives self-humiliation. There are two forms of it. The happiest of all is to be humble. The next best thing is to be humbled… Humility is the effect of grace. Humbling belongs instead to God's righteous government, where we are not humble… Judgment must come instead of humbling. But in every case anything is better than to have our soul lifted up.

Nor does the darkness produce repentance: "They gnawed their tongues in anguish and cursed the God of heaven for their pain and sores, and did not repent of their deeds." Such is the hardening character of sin. Such also is the powerlessness of judgment by itself to break the heart and subdue the soul to God.

The people, however, had become so hardened in their evil ways that they tell the prophet without hesitation, "We will not listen to you"! They inform him that they will continue their idolatry and burn incense to the queen of heaven. Their reason: when we did these things in Judah and Jerusalem we had plenty of bread, we were well, and saw no disaster. Jeremiah points out that this was the very thing which brought God's judgment on Judah and Jerusalem.

What defiance and wickedness, the fruit of their unbelieving hearts! Still greater is the defiance and wickedness of today, when people deliberately reject the cross and the gospel of Christ.

How forceful is the assurance! Not only would the Lord give the inhabitants of Jerusalem to the fire as fuel, but He would "set His face against them." Think what that means to those who know His name, and know that He must hate evil! The Lord declares His settled opposition. As if that were not definite enough, He adds that they will go out from the fire, and the fire will devour them. There was no escape; for no real repentance followed, and God was not mocked.

Great danger hung over them. Egypt would be a useless shelter, but in the meantime it was far too sure a lure into idolatry.

God loves to be the Saviour of those who bear His name; if they abandon Him for another, it will go badly for them! It cannot help but end in their shame, sorrow and ruin. Even when they have rebelled to the very end, God still sends them a message, in case any might yet hear and escape.

If all this shows what man is in self-will and rebellion, it also shows what God is in patient grace and goodness (Jer. 44:4; 2 Peter 3:9). Grace follows them even into Egypt, and still pleads with them; but nothing humbles them or brings them to repentance (Jer. 44:5-10). But there is a limit to patience, and judgment follows from which there is no escape (Jer. 44:11-14). If people think that by going into the world they will escape trouble, they make a great mistake. We get tired of strife and divisions and weakness, but going into the world does not improve matters. We see here the sad effect of going into the world; it left them without heart or conscience.

This short history has a particular interest. The story of this remnant stands out in complete contrast to the one in Babylon. These go down into Egypt, against the word of the Lord, to be consumed by sword and famine and pestilence; those at Babylon have peace and prosperity and plenty promised to them for the time being. God at the beginning redeemed the people out of Egypt, but Babylon became the place of their captivity when they had turned away from the Lord. To return to Egypt was therefore fatal, but from Babylon there was deliverance.

They had ears, but they did not hear. The remnant was rotten to the core.

So God declares that of all those who had gone down to Egypt, except for "a very small company" that would escape (v. 28), "none of the remnant" should "escape or remain, so as to return into the land of Judah" (Jer. 44:14).

When the remnant as a whole fails, that does not release anyone from being faithful himself. Those whom the leaders carried away are not part of the group who settled in the land of Egypt; six or seven times these people are addressed as dwellers in Egypt, and for them there is no escape (Jer. 44:14). But there were faithful ones, and some are named. Ebed-melech helped to rescue the testimony from the mud (Jer. 38:7-12). Baruch helped to preserve the testimony of God (Jer. 36:4, 32). If a cup of cold water given to a disciple in faith and love cannot lose its reward, how could these faithful ones be forgotten? In a dark and evil day they helped the servant of the Lord, and so rescued and preserved the word and testimony of the Lord.

Even at this last hour, this remnant could have submitted to the rule of Nebuchadnezzar. Then peace would have reigned in the land, and these few who remained would have owned it. But some revolt, and the others fear the consequences of their folly. There is no idea of trusting in Jehovah. They consult Jeremiah, but refuse to obey the word of the Lord from his mouth. They take refuge in Egypt to escape Nebuchadnezzar. But they only fall under the sword. That sword would have spared them in Judea, if they had stayed there under the king.

If men resist, they gain nothing but grief and disappointment. Passing success only makes that bitterer. Far from stopping the word of Jehovah, they carry it out by the measures meant to get their own way. And the evils they dread most, they bring on themselves without fail.

Danger was hanging over them. Egypt would be a useless shelter, and all the while it was too sure a decoy into idolatry.

If all this shows what man is in self-will and rebellion, it also shows what God is in patient grace and goodness. Grace follows them even into Egypt, and still pleads with them; but nothing humbles them or brings them to repentance. Yet there is a limit to patience, and judgment follows from which there is no escape. If people think that by going into the world they will escape trouble, they make a great mistake. We see here the sad effect of going into the world; it left them without heart or conscience.

So God declares that of all those who had gone down to Egypt, "none of the remnant" should "escape or remain, so as to return into the land of Judah." The one exception is "a very small company" that would escape.

The story of this remnant stands out as a complete contrast to that of the remnant at Babylon. These go down into Egypt against the word of the Lord, and sword and famine and pestilence will consume them. Those at Babylon have peace and prosperity and plenty promised to them for the time being. These carry Jeremiah with them into Egypt, though he pronounces their doom. The others have Ezekiel and Daniel with them at Babylon. There Daniel prevails in prayer with God for their deliverance and restoration. God at the beginning redeemed the people out of Egypt. Babylon became the place of their captivity after they turned away from the Lord. To return to Egypt was therefore fatal, but from Babylon there was deliverance.

The prophet announced what would fall upon the Jews who tried to escape by going down into Egypt. He showed them that in Egypt they would only run into more trouble from Nebuchadnezzar. If they had stayed quietly in the land, under the Babylonian king whom God had placed over them, they would have been kept safe. But they, choosing human policy, thought it was safer to go down into Egypt, whereas it proved to be the opposite. Nebuchadnezzar pursued the Egyptians and punished these unbelieving Jews in that land.

Danger hung over them. Egypt would be a useless shelter, and in the meantime it was all too surely a trap that drew them into idolatry.

This reliance upon Egypt was especially offensive to God. He had delivered them from that very people by His judgments at the start of their national history. It is just as offensive to God when a Christian goes back to the world-system, after He has delivered him from it and from its coming judgment. Such a Christian relies on the world's power or its wisdom, instead of finding his resource in God as emergencies arise. Egypt had its pleasures and its treasures, which Moses turned away from, and they picture the things that are not for the believer.

They had seen with their own eyes the destruction and desolation which God had brought upon Judah and Jerusalem because of their wickedness. He had pleaded earnestly with them, saying, "Oh, do not do this abominable thing that I hate!" But they did not listen, so the judgment which lingered long came at last with fury and anger. They are told to let that lesson teach them not to provoke the Lord to wrath any more by their abominable idolatry. If they did not heed it, the Lord would consume them completely.

Why did they not attribute their troubles, as was the truth, to the chastening hand of God? This is precisely what the prophet charges home with the simplicity and force of truth.

There is a special interest in this short history. The story of this remnant stands out as a complete contrast to the story of the remnant at Babylon. These go down into Egypt, against the word of the Lord, to be consumed by sword and famine and pestilence. Those at Babylon have peace and prosperity and plenty promised to them for a time. These carry Jeremiah with them into Egypt, though he pronounces their doom. The others have Ezekiel and Daniel with them at Babylon, where Daniel prevails in prayer with God for their deliverance and restoration. God at the beginning redeemed the people out of Egypt. Babylon became the place of their captivity when they had turned away from the Lord. To return to Egypt therefore was fatal, but from Babylon there was deliverance.

In the middle of wrath — righteous wrath — He still remembers mercy. How comforting it is to hear Him say even at such a time, "Yet a small number who escape the sword will return out of the land of Egypt into the land of Judah." The blessed Lord knows the godly, and He knows how to deliver them. Some, doubtless, like the prophet and Baruch, had been carried into Egypt by the proud and wilful. They were few and feeble. They were not there gladly; circumstances had swept them along.

The path of unbelief drops fast when the heart hardens itself against a direct warning of the Lord. The more someone claimed to be godly before, the deeper the fall... it was a fatal step when the prophet gave them the word of the Lord. He assured them of safety in the land under Nebuchadnezzar, and of destruction in Egypt. Yet their impulse — indeed their determination — was to go there for shelter. God loves to be the Saviour of those who bear His name; if they desert Him for another, woe to them!

If at this last hour this remnant had submitted to the yoke of Nebuchadnezzar, peace would have reigned in the land. These few who remained would have held it... They take refuge in Egypt to escape Nebuchadnezzar. But in Egypt they fall under the sword instead. That sword would have spared them in Judea, had they stayed there in subjection to the king.

Jeremiah is not ignorant of the reason. He says, "You dissembled in your hearts." A better translation is, "You deceived yourselves in your own souls" (v. 20). The self-will that was determined to take a certain course deceived them. Nothing will warp the understanding and block the grasp of truth like self-will. It will not see what it does not want to see.

The story of this remnant stands out as a complete contrast to that of the remnant in Babylon. These go down into Egypt, against the word of the Lord, and sword and famine and pestilence will consume them. Those at Babylon have peace and prosperity and plenty promised to them for the time being... God at the beginning redeemed the people out of Egypt. Babylon became the place of their captivity when they had turned away from the Lord. To return to Egypt, therefore, was fatal, but from Babylon there was deliverance.

In the middle of wrath — righteous wrath — He remembers mercy. How comforting to hear Him say even at such a time: "those who escape the sword shall return from the land of Egypt to the land of Judah, few in number" (v. 28). The blessed Lord knows the godly, and knows, too, how to deliver them. Some, no doubt, like the prophet and Baruch, had been carried into Egypt by the proud and wilful. They were few and feeble. They were not there with a happy mind.

Those who were carried away by the leaders do not form part of the group who dwelt in the land of Egypt. Six or seven times these are addressed as dwellers in Egypt; for such there is no escape (v. 14).

If all this shows what man is in self-will and rebellion, it also shows what God is in patient grace and goodness... Grace follows them even into Egypt and still pleads with them. But nothing humbles them or brings them to repentance... If people think that by going into the world they will escape trouble, they make a great mistake. We get tired of strife and divisions and weakness, but going into the world does not mend matters. We see here the sad effect of going into the world: it left them without heart or conscience.

Unbelief goes downhill fast once the heart hardens itself against a direct warning of the Lord. And the greater the profession of piety before, the deeper the fall. Going down into Egypt for safety was not natural in those who had always been reluctant to bow to Babylon... But it was a fatal step. The prophet gave them the word of the Lord. He assured them of safety in the land under Nebuchadnezzar, and of destruction in Egypt. Egypt was exactly where their impulse — their determination — drove them to go for shelter. God loves to be the Saviour of those who bear His name. If they desert Him for another, woe to them! Even when they have revolted as far as they can go, God still sends them a message, in case any might yet hear and escape.

From Isaiah 11:11, Pathros, as distinct from Egypt, would seem to be the upper part of the land... The chief difficulty is that Jeremiah links Pathros (44:1) with cities in Lower Egypt, and speaks of it more generally later on (v. 15). But nothing in that grouping is decisive enough to set aside our referring Pathros to the land farther south.

The women seem to have had most to do with this, but they did so with the knowledge and the consent of their husbands.

The prophet lays stress on the wickedness of wives, and the place it had in bringing on the disasters of Israel before and now. Women are more ready to hear and feel, for good or ill, than men... It is a great grace from the Lord when they receive the truth and are saved. It is an awful sign of judgment close at hand when they renounce the truth and turn bold and shameless in their resolve to serve a false god.

It is painful but profitable to trace the progress of religious corruption. It arises not from outside, but from within. No outward temptation, it seems, could have brought the people of Judah to rebel with so bold a face. Corrupt prophets and a corrupt priesthood did that. They still kept the ordinances God had given, but held them as forms that human wisdom had put in place of His power. That blindness is what made the people answer Jeremiah as they did.

The self-will that was determined to take a certain course deceived them. Nothing will so warp the understanding and hinder the grasp of truth as self-will. It will not see what it does not want to see. And, as always, behind the self-will there was pride that would not admit they were wrong.

If people think that by going into the world they will escape trouble, they make a great mistake. We get tired of strife and divisions and weakness, but going into the world does not mend matters. We see here the sad effect of going into the world: it left them without heart or conscience. It would be hard to find a bolder, more shameless and wicked defiance of God and His word.

The people, however, had become so hardened in their evil ways that they tell the prophet without hesitation, "We will not listen to you"! They boldly inform him that they will keep up their idolatry and burn incense to the queen of heaven. When we did these things in Judah and Jerusalem, they say, we had plenty of bread and were well, and saw no evil.

The self-will that was determined to take a certain course deceived them. Nothing twists the understanding and blocks the grasp of truth like self-will. It will not see what it does not want to see. And, as always, behind the self-will there was pride that would not admit they were wrong.

They had provoked Him by making cakes to the queen of heaven. They had fallen in with the worship of a female idol. That worship was common among the idolatrous nations around them: the Phoenicians, the Assyrians, the Egyptians and the Babylonians. They called the Babylonian Venus, Ishtar, the queen of heaven... The Phoenicians worshipped this "queen of heaven" under the name of Ashtoreth or Astarte. All kinds of immoral ceremonies went with this wicked worship, and the Jews had taken it up. The women made cakes to present to this goddess.

So they gloried in their shame. They took no notice of the works of the Lord or the work of His hands, and it destroyed them. They read their troubles as the result of neglecting the queen of heaven. They had handed their will over completely to a so-called religion that made mere depravity and passion sacred.

Why did they not put their troubles down to the chastening hand of God, which was the truth? This is exactly what the prophet presses home with the simplicity and force of truth.

They consult Jeremiah, but refuse to obey the word of the Lord from his mouth. They take refuge in Egypt to escape Nebuchadnezzar. But there they fall under the sword that would have spared them in Judea, if they had stayed there in submission to the king. In Egypt they give themselves up to idolatry, so that the wrath of God might come on them to the end.

What defiance and wickedness, the fruit of their unbelieving hearts! The defiance and wickedness of today is even greater, when people deliberately reject the cross and the gospel of Christ.

If all this shows what man is in self-will and rebellion, it shows also what God is in patient grace and goodness. Grace follows them even into Egypt, and still pleads with them; but nothing humbles them or brings them to repentance. But there is a limit to patience, and judgment follows from which there is no escape... It would be hard to find a bolder, more impudent and wicked defiance of God and His word. They, moreover, impudently claim that it is better and more profitable to serve idols than to serve the Lord!

They had taken up the worship of a female idol. It was common among the idol-worshipping nations around them: the Phoenicians, the Assyrians, the Egyptians and the Babylonians. They called the Babylonian Venus, Ishtar, the queen of heaven. The Assyrians called her Beltis, the female form of Baal. In the sculpture they placed a star over her head and called her "the mistress of the heavens." The Phoenicians worshipped this "queen of heaven" under the name of Ashtoreth or Astarte. The Jews had taken up this wicked worship, and all kinds of immoral ceremonies went with it.

So they gloried in their shame. They took no notice of the works of the Lord or of the working of His hands, and it led to their own destruction. They explained their troubles as the result of slighting the queen of heaven. Their will was fully set on a so-called religion that treated sheer corruption and lust as sacred.

Why did they not attribute their troubles, as was the truth, to the chastening hand of God? This is exactly what the prophet charges home with the simplicity and force of truth.

Incense spoke of the merits of Christ. Drink-offerings spoke of the joy found in the life and death of the Lord Jesus. Yet by the incense they burned to idols and the wine they poured out, the people declared by their action that they had learned the merits belonging to false gods. They declared they had found joy in a rite that was, little as they knew it, really the worship of demons. What an insult it was to God, and to Him whom the sacrifice represented, for Israel to give drink-offerings to idols!

The root of all idolatry is self-will, it is making a god of our own. It is starting with self and fashioning a god, not necessarily out of silver, nor necessarily with our hands... wherever self takes the place of the will of God, you will find the human mind at work, fashioning a god to please itself. And it does this in the name of the Lord, in the name of the true God.

These people go down into Egypt against the word of the Lord, and sword, famine and disease will destroy them. Those at Babylon have peace, prosperity and plenty promised to them for the time being... God at the beginning redeemed the people out of Egypt, but Babylon became the place of their captivity when they had turned away from the Lord. To return to Egypt therefore was fatal, but from Babylon there was deliverance... Egypt stands for the place that was ours by nature, under Satan's power.

They had taken up the worship of a female idol. This worship was common among the idol-worshipping nations around them: the Phoenicians, the Assyrians, the Egyptians and the Babylonians. The Babylonians called their Venus, Ishtar, the queen of heaven. The Assyrians called her Beltis, the female form of Baal. In their sculpture they placed a star over her head and called her "the mistress of the heavens." The Phoenicians worshipped this "queen of heaven" under the name of Ashtoreth or Astarte. The Jews had adopted this wicked worship, which involved all kinds of immoral ceremonies. The women made cakes to present to this goddess. Jewish tradition tells us that each cake carried a stamped image of the idol.

Incense spoke of the merits of Christ. Drink offerings spoke of the joy found in the life and death of the Lord Jesus. Yet the people burned incense to idols and poured out wine to them. By that action they claimed to have learned the merits belonging to false gods, and to have found joy in a rite which was really the worship of demons, little as they knew it (1 Cor. 10:20).

So they gloried in their shame. They took no notice of the works of Jehovah or of the work of His hands, and it led to their own destruction. They read their troubles as the result of slighting the queen of heaven, because their will was fully set on a so-called religion. That religion made plain depravity and passion sacred. Why did they not trace their troubles, as was the truth, to the chastening hand of God? That is exactly what the prophet presses home with the simplicity and force of truth.

It would be hard to find a bolder, more shameless or more wicked defiance of God and His word. They even claim that it is better and more profitable to serve idols than to serve the Lord! (Jer. 44:15-19) … If people think that by going into the world they will escape trouble, they make a great mistake. We get tired of strife and divisions and weakness, but going into the world does not mend matters. We see here the sad effect of going into the world; it left them without heart or conscience.

This is only a common deception which souls in every age practise on themselves. These poor Israelites wanted every one to turn to his own ways and to have the blessing of God at the same time. They wanted to please themselves and yet be surrounded with the signs of God's favour. (Compare Jer. 44.) They had not learned, as so many of us have not, the truth: "For the Lord disciplines the one He loves, and chastises every son whom He receives."

The answer is plain enough, and they heard what their fate would be for their deliberate unbelief and disobedience. These are solemn words. The Lord said, "They shall know whose word shall stand, Mine or theirs." God's Word will always stand. So will those who stand by the Word of God and put their trust in it.

They had joined in the worship of a female idol. This worship was widespread among the idol-worshipping nations around them — the Phoenicians, the Assyrians, the Egyptians and the Babylonians. They called the Babylonian Venus, Ishtar, the queen of heaven. The Assyrians called her Beltis, the female form of Baal. In their sculptures they set a star over her head and called her "the mistress of the heavens." The Phoenicians worshipped this "queen of heaven" under the name of Ashtoreth or Astarte. The Jews had taken up this wicked worship, and all kinds of immoral ceremonies went with it. The women made cakes to present to this goddess. Jewish tradition tells us that they stamped the image of the idol on each cake.

Jeremiah also says that in Judah and Jerusalem people made cakes to the queen of heaven — a title most take to mean the moon, worshipped as Astarte.

The women seem to have been the main ones involved in this, but they did it with the knowledge and the consent of their husbands.

Notice here that the prophet stresses the wickedness of the wives, and the part it played in bringing on the disasters of Israel, both before and now. Women are quicker to hear and to feel, for good or ill, than men. We see the brighter side in the Acts of the Apostles, and also in the Gospels and Letters of the New Testament. The darker side appears here, as in other places. It is a great grace from the Lord when they receive the truth and are saved. It is an awful sign that judgment is near when they turn from the truth and are bold and shameless in their determination to serve a false god.