Ch. Jeremiah 44:1-30. Jeremiah’s protest against the worship of the Queen of Heaven

We may note that this is Jeremiah’s last recorded prophecy.

The exiles at Babylon before the overthrow of Jerusalem and the Temple argued that the national calamities were to be ascribed to the abolition of the forms of worship practised by their forefathers anterior to the changes introduced by Hezekiah and Josiah, and that the results shewed that Jehovah was unwilling or unable to help them in distress (see Ezekiel 8:12). The same reasoning commended itself to the refugees in Egypt, and is here rebuked by the prophet. Doubtless the ch. reproduces substantially the situation and Jeremiah’s method of dealing with it, but probably it contains a considerable amount of expansion, specially in Jeremiah 44:1-14; Jeremiah 44:20-23; Jeremiah 44:26-30.

The contents may be summarized as follows.

(i) Jeremiah 44:1-10. Jeremiah points out to his countrymen scattered through Egypt that their own land has been laid waste because, in spite of repeated warnings on the part of the prophets, they had obstinately practised idolatry. Wherefore do they continue to act thus? Have they forgotten the wickedness shared by high and low in former generations, a wickedness maintained to the present day? (ii) Jeremiah 44:11-14. Their portion shall be death by sword and famine, combined with disgrace and contumely. None of the Jews shall succeed in returning to Palestine, save fugitives. (iii) Jeremiah 44:15-19. The people reject the prophet’s exhortations, and declare that they will adhere to their present modes of worship, arguing that in past time, as long as they adopted this course, they prospered, whereas on its ceasing, national calamities succeeded. That worship, the women further plead, had the approval of their husbands. (iv) Jeremiah 44:20-30. Jeremiah replies that those calamities were Jehovah’s punishment for their idolatrous excesses. Inasmuch then as the people refuse to amend, he repeats his warning as to the results and adds that the king of Egypt shall fall before his enemies, even as did Zedekiah at the hands of Nebuchadnezzar.

1. The word that came to Jeremiah] Apparently some little time had elapsed since the arrival of the fugitives, so as to allow for the development of the worship here spoken of. We must remember, however, that there were colonies of Jews in Egypt already. The occasion was probably a gathering of a large number of that nation for a festival in connexion with this particular cult.

at Migdol] on the N.E. border of Egypt, a little to the E. of Tahpanhes.

at Tahpanhes, and at Noph] See on Jeremiah 2:16.

Pathros] Egyptian for “the land of the South,” Upper Egypt. See on Jeremiah 44:15.

3. burn incense] For this expression (and so throughout the ch.) See on Jeremiah 1:16.

4. Cp. Jeremiah 7:25 and elsewhere. We should perhaps read for “you” them, although “you” implies in a significant way the continuous personality of the nation.

6. Cp. Jeremiah 7:20, Jeremiah 33:10, Jeremiah 42:18.

7. against your own souls] See on Jeremiah 42:20, and cp. Jeremiah 26:19.

8. the works of your hands] your idols.

9. their wives] rightly, by a slight deviation from MT. Cp. Jeremiah 44:17; Jeremiah 44:21 (so Gi., Du. and Co.). LXX your princes.

11. I will set my face] See on Jeremiah 21:10.

11–14. See introd. summary to the ch.

12. Cp. Jeremiah 42:18.

14. have a desire] For lit. Heb. See on Jeremiah 22:27.

for none … escape] perhaps added afterwards as a correction to the earlier part of the v. on account of the actual return of certain fugitives. So Co.

15. and all the women] It has been suggested that it is hardly likely that women would have come so far, and that “even … Pathros” is a gloss. Pathros was the S. part of what is now called Egypt, but was once politically separated from it, Ethiopia claiming its possession. It is identical with the Thebais of the Greeks, commencing a few miles S. of Memphis, and extending to Syene on the first cataract.

a great assembly] Du. followed by Co. reads (by a slight alteration in MT.) with a loud voice.

15–19. See introd. summary to the ch. This passage, unlike the preceding, apparently comes intact from Baruch’s memoirs.

17. every word that is gone forth out of our mouth] For this phrase as employed of vows see Numbers 30:2; Numbers 30:12; Deuteronomy 23:23; Jdg 11:36; Psalm 66:13 f.

the queen of heaven] See on ch. Jeremiah 7:18.

victuals] lit. as mg. bread.

18. See introd. note on Jeremiah 7:16-20. The v. alludes to the misfortunes reaching from Josiah’s death at Megiddo to the flight into Egypt. The passage is important “as shewing the view taken of these misfortunes by Jews of the average type. Jeremiah regarded the misfortunes of his country as proofs of the displeasure of Jehovah: these Jews on the other hand of His impotence.” Cheyne, ad loc. It also shews the popular opposition to Josiah’s reform and its superficiality.

19. worship] The alternative in mg. suggests that her image may have been stamped upon them. For “cakes” See on Jeremiah 7:18.

without our husbands] According to Numbers 30:6 f., which in its present form doubtless represents a much older practice, the consent of the husband was necessary before the wife’s vow could be binding. The women plead that they had their husbands’ approval in this worship. Let Jeremiah therefore settle the matter with them.

20–23. Du., Erbt and Co. agree in considering that these vv. are a later addition, merely reproducing the thoughts contained in Jeremiah 44:2-14.

20–30. See introd. summary of the ch.

21. The incense] See on Jeremiah 44:3; also on Jeremiah 6:20.

22. could no longer bear] These words contain the pith of the answer to the people’s argument that they had been more prosperous while openly practising idolatry than afterwards. Jeremiah points out that even though their national misfortunes were subsequent to Josiah’s reformation, and therefore after what they might have called the golden age of idolatry had ceased, yet it was owing to the idolatry so long rampant, and even afterwards cherished and practised as far as its votaries dared, that the overthrow came. The long-suffering of God was at last exhausted.

24. Here and in Jeremiah 44:25 we return to Baruch’s memoirs.

all Judah … Egypt] LXX, probably rightly, omit.

25. Ye and your wives] better, with LXX, Ye women.

with your hands have fulfilled it] have carried out your determination. For the expression cp. 1 Kings 8:15; 1 Kings 8:24.

establish then, etc.] ironically spoken. If ye will persist in spite of all my warnings, then be it so.

26. my name shall no more be named] The Jews in Egypt shall be exterminated.

26–28. As these vv. stand, there is, if we take them literally, a considerable amount of contradiction (cp. Jeremiah 44:14). The Egyptian Jews are (Jeremiah 44:26) to perish completely; but (Jeremiah 44:27) some are to escape into Judah, while survivors in Egypt (Jeremiah 44:28) shall know whose word shall stand. Du., Erbt and Co. consider that Jeremiah 44:26 was originally a continuation of the irony of Jeremiah 44:25 (“establish then, etc.”) and that it should accordingly read, “let my name be no more, etc.” (i.e. let my worship and with it all oaths taken in my name cease), while Jeremiah 44:27 and the first part of Jeremiah 44:28 are a subsequent addition, the second part of the latter remaining as genuine. At any rate we find from the Assuan papyri (see Introd. p. xix.) that the gloomy anticipations of the MT. were not in fact fulfilled; for the Egyptian Jews in the century following were a flourishing community and were worshippers of Jehovah and not idolaters.

27. for evil, and not for good] Cp. Jeremiah 1:12, Jeremiah 31:28.

29. And this shall be the sign] It has been inferred, but unnecessarily, from the close correspondence of these vv. with the above piece of history that these two verses are an interpolation made after the event. Pharaoh Hophra (the Greek Apries) reigned from b.c. 589 to c. 570, when he was overthrown by the troops whom he had sent against Cyrene, and who had mutinied (Herod. II. 152 ff.). Amasis succeeded him and handed him over to the Egyptians, who strangled him seven years later (Herod. II. 161–163, 169).