Jeremiah 44:1
This is the word that came to Jeremiah concerning all the Jews living in the land of Egypt--in Migdol, Tahpanhes, and Memphis--and in the land of Pathros:
This is the word that came to Jeremiah
Jeremiah, a major prophet in the Old Testament, often received direct communication from God. This phrase indicates divine revelation, a common occurrence in Jeremiah's ministry, emphasizing the authority and authenticity of the message. Jeremiah's role as a prophet was to convey God's messages to the people, often calling them to repentance and warning of impending judgment.

concerning all the Jews living in the land of Egypt
After the fall of Jerusalem in 586 BC, some Jews fled to Egypt for refuge, despite Jeremiah's warnings against doing so (Jeremiah 42:13-19). This phrase highlights the disobedience of the remnant who sought safety in Egypt rather than trusting in God's plan. Egypt, historically a place of bondage for the Israelites, symbolizes a return to reliance on human strength rather than divine guidance.

in Migdol, Tahpanhes, and Memphis
These locations were significant cities in ancient Egypt. Migdol was a fortress city, Tahpanhes (also known as Daphnae) was a major settlement where Jeremiah himself was taken (Jeremiah 43:7-9), and Memphis was a prominent cultural and religious center. The mention of these cities indicates the widespread dispersion of the Jewish community in Egypt and their integration into Egyptian society, which posed a risk of adopting pagan practices.

and in the land of Pathros
Pathros refers to Upper Egypt, the southern region of the country. This area was known for its ancient civilization and religious practices. The inclusion of Pathros suggests that the Jewish presence in Egypt was extensive, reaching even into the heart of Egyptian culture. This dispersion reflects the fulfillment of God's warnings about the consequences of disobedience and the scattering of His people (Deuteronomy 28:64).

This verse sets the stage for the subsequent message of judgment and calls to repentance, as God addresses the idolatry and unfaithfulness of His people in a foreign land.

Persons / Places / Events
1. Jeremiah
A major prophet in the Old Testament, known for his messages of warning and calls for repentance to the people of Judah.

2. The Jews in Egypt
These are the remnants of Judah who fled to Egypt after the fall of Jerusalem, despite God's command to remain in the land of Judah.

3. Migdol, Tahpanhes, Memphis, and Pathros
Locations in Egypt where the Jewish exiles settled. These places are significant as they represent the disobedience of the Jews who sought refuge in Egypt rather than trusting in God's protection in their own land.

4. The Word of the Lord
This refers to the divine message delivered by Jeremiah, emphasizing God's continued communication and concern for His people, even in exile.

5. The Fall of Jerusalem
The backdrop of this passage, where Jerusalem was destroyed by the Babylonians, leading to the dispersion of the Jewish people.
Teaching Points
Obedience to God's Commands
The Jews' decision to flee to Egypt was a direct act of disobedience. This teaches us the importance of trusting and obeying God's instructions, even when they seem counterintuitive.

The Consequences of Disobedience
The historical context shows that disobedience leads to further hardship. We must consider the long-term consequences of our actions when we choose to ignore God's guidance.

God's Relentless Pursuit
Despite their disobedience, God continues to reach out to His people through Jeremiah. This demonstrates God's unwavering love and desire for reconciliation with His people.

Trust in God's Provision
The Jews sought security in Egypt, but true security comes from trusting in God's provision and protection. We are reminded to place our trust in God rather than in worldly solutions.

The Importance of Repentance
The account encourages us to examine our own lives for areas of disobedience and to seek repentance, knowing that God is always ready to forgive and restore.
Bible Study Questions
1. What were the reasons the Jews chose to flee to Egypt, and how can we relate this to our own tendencies to seek security outside of God's will?

2. How does Jeremiah's role as a prophet in this passage challenge us to listen to and heed God's messages in our own lives?

3. In what ways does the account of the Jews in Egypt parallel the Israelites' earlier experiences in Egypt, and what lessons can we draw from these parallels?

4. How can we apply the principle of trusting in God's provision to our current life situations, especially when facing uncertainty?

5. Reflect on a time when you faced the consequences of disobedience. How did that experience shape your understanding of God's grace and forgiveness?
Connections to Other Scriptures
Jeremiah 42-43
These chapters provide context for Jeremiah 44:1, detailing the warnings given by Jeremiah to the Jews not to flee to Egypt and their subsequent disobedience.

Exodus 14:10-12
The Israelites' previous experience in Egypt, highlighting a recurring theme of seeking refuge in Egypt against God's will.

Isaiah 30:1-3
A warning against forming alliances with Egypt, emphasizing reliance on God rather than foreign powers.
A Severe Lesson UnlearnedD. Young Jeremiah 44:1-10
The Condition of Hardened Sinners DesperateA.F. Muir Jeremiah 44:1-14
Jeremiah's Last SermonS. Conway Jeremiah 44:1-30
The End of Jeremiah; Or, Going Down in CloudsS. Conway Jeremiah 44:1-30
People
Jeremiah, Nebuchadnezzar, Pharaoh, Zedekiah
Places
Babylon, Egypt, Jerusalem, Memphis, Migdol, Pathros, Tahpanhes
Topics
Dwell, Dwelling, Dwelt, Egypt, Jeremiah, Jews, Lower, Memphis, Migdol, Noph, Pathros, Saying, Tahpanhes, Tah'panhes, Upper
Dictionary of Bible Themes
Jeremiah 44:1

     7505   Jews, the
     7540   Judaism

Library
God's Patient Pleadings
'I sent unto you all my servants the prophets, rising early and sending them, saying, Oh, do not this abominable thing that I hate.'--JER. xliv. 4. The long death-agony of the Jewish kingdom has come to an end. The frivolous levity, which fed itself on illusions and would not be sobered by facts, has been finally crushed out of the wretched people. The dreary succession of incompetent kings--now a puppet set up by Egypt, now another puppet set up by Babylon, has ended with the weak Zedekiah. The
Alexander Maclaren—Expositions of Holy Scripture

Man's Misery by the Fall
Q-19: WHAT IS THE MISERY OF THAT ESTATE WHEREINTO MAN FELL? A: All mankind by their fall lost communion with God, are under his wrath and curse, and so made liable to all the miseries in this life, to death itself, and to the pains of hell for ever. 'And were by nature children of wrath.' Eph 2:2. Adam left an unhappy portion to his posterity, Sin and Misery. Having considered the first of these, original sin, we shall now advert to the misery of that state. In the first, we have seen mankind offending;
Thomas Watson—A Body of Divinity

That Whereas the City of Jerusalem had Been Five Times Taken Formerly, this was the Second Time of Its Desolation. A Brief Account of Its History.
1. And thus was Jerusalem taken, in the second year of the reign of Vespasian, on the eighth day of the month Gorpeius [Elul]. It had been taken five [34] times before, though this was the second time of its desolation; for Shishak, the king of Egypt, and after him Antiochus, and after him Pompey, and after them Sosius and Herod, took the city, but still preserved it; but before all these, the king of Babylon conquered it, and made it desolate, one thousand four hundred and sixty-eight years and
Flavius Josephus—The Wars of the Jews or History of the Destruction of Jerusalem

Man's Inability to Keep the Moral Law
Is any man able perfectly to keep the commandments of God? No mere man, since the fall, is able in this life perfectly to keep the commandments of God, but does daily break them, in thought, word, and deed. In many things we offend all.' James 3: 2. Man in his primitive state of innocence, was endowed with ability to keep the whole moral law. He had rectitude of mind, sanctity of will, and perfection of power. He had the copy of God's law written on his heart; no sooner did God command but he obeyed.
Thomas Watson—The Ten Commandments

The Mercy of God
The next attribute is God's goodness or mercy. Mercy is the result and effect of God's goodness. Psa 33:5. So then this is the next attribute, God's goodness or mercy. The most learned of the heathens thought they gave their god Jupiter two golden characters when they styled him good and great. Both these meet in God, goodness and greatness, majesty and mercy. God is essentially good in himself and relatively good to us. They are both put together in Psa 119:98. Thou art good, and doest good.' This
Thomas Watson—A Body of Divinity

Nature of Covenanting.
A covenant is a mutual voluntary compact between two parties on given terms or conditions. It may be made between superiors and inferiors, or between equals. The sentiment that a covenant can be made only between parties respectively independent of one another is inconsistent with the testimony of Scripture. Parties to covenants in a great variety of relative circumstances, are there introduced. There, covenant relations among men are represented as obtaining not merely between nation and nation,
John Cunningham—The Ordinance of Covenanting

Original Sin
Q-16: DID ALL MANKIND FALL IN ADAM'S FIRST TRANSGRESSION? A: The covenant being made with Adam, not only for himself, but for his posterity, all mankind descending from him, by ordinary generation, sinned in him, and fell with him in his first transgression. 'By one man sin entered into the world, and death by sin,' &c. Rom 5:12. Adam being a representative person, while he stood, we stood; when he fell, we fell, We sinned in Adam; so it is in the text, In whom all have sinned.' Adam was the head
Thomas Watson—A Body of Divinity

Jeremiah
The interest of the book of Jeremiah is unique. On the one hand, it is our most reliable and elaborate source for the long period of history which it covers; on the other, it presents us with prophecy in its most intensely human phase, manifesting itself through a strangely attractive personality that was subject to like doubts and passions with ourselves. At his call, in 626 B.C., he was young and inexperienced, i. 6, so that he cannot have been born earlier than 650. The political and religious
John Edgar McFadyen—Introduction to the Old Testament

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