Jeremiah 44:27
I am watching over them for harm and not for good, and every man of Judah who is in the land of Egypt will meet his end by sword or famine, until they are finished off.
Behold
The word "Behold" is often used in Scripture to draw attention to a significant statement or divine pronouncement. In Hebrew, it is "הִנֵּה" (hinneh), which serves as a call to the audience to pay close attention. This word underscores the seriousness of God's message through Jeremiah, emphasizing that what follows is of utmost importance and divine authority.

I am watching over them
The phrase "I am watching over them" uses the Hebrew root "שָׁקַד" (shaqad), which means to be vigilant or to watch closely. This is a sobering reminder that God is actively observing the actions of His people. In this context, it is not for their protection, as is often the case, but for judgment. It highlights God's omnipresence and His role as a just overseer of His covenant people.

for harm and not for good
This phrase is a reversal of the typical divine promise of protection and blessing. The Hebrew word for "harm" is "רָעָה" (ra'ah), which signifies calamity or disaster. The contrast with "good" (טוֹב, tov) is stark, indicating a deliberate shift in God's dealings with the people of Judah due to their persistent disobedience. It serves as a warning of the consequences of turning away from God's covenant.

Every man of Judah who is in the land of Egypt
This specifies the audience of the prophecy—those from Judah who fled to Egypt against God's command. Historically, this refers to the remnant who sought refuge in Egypt after the Babylonian conquest, despite Jeremiah's warnings. Their choice to settle in Egypt symbolizes a rejection of God's guidance and a reliance on human wisdom and alliances.

will meet his end by sword or famine
The phrase "will meet his end by sword or famine" is a common prophetic declaration of judgment. The "sword" (חֶרֶב, chereb) and "famine" (רָעָב, ra'av) are often used in the Old Testament as instruments of divine judgment. This reflects the covenant curses outlined in Deuteronomy 28, where disobedience leads to such dire consequences. It underscores the seriousness of breaking covenantal faithfulness.

until they are finished off
The phrase "until they are finished off" indicates the completeness of the judgment. The Hebrew root "תָּמַם" (tamam) means to be complete or finished. This signifies that the judgment will be thorough and exhaustive, leaving no remnant of those who defied God's command. It serves as a sobering reminder of the finality of divine judgment when repentance is absent.

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

2. Judah
The southern kingdom of Israel, which had fallen into idolatry and disobedience against God. Many of its people fled to Egypt to escape Babylonian conquest.

3. Egypt
A place of refuge for the people of Judah, but also a land associated with past bondage and idolatry. It represents a turning away from trusting in God.

4. God's Judgment
The event of divine retribution where God declares that He will watch over the people for harm due to their disobedience and idolatry.

5. Sword and Famine
Instruments of God's judgment, symbolizing war and scarcity, which are consequences of the people's rebellion against God.
Teaching Points
God's Sovereignty in Judgment
God is actively involved in the affairs of nations and individuals, and His judgments are just and purposeful.

Consequences of Disobedience
Disobedience to God's commands leads to inevitable consequences, as seen in the fate of Judah in Egypt.

The Danger of Misplaced Trust
Trusting in worldly powers or solutions, like Judah did with Egypt, leads to spiritual and physical ruin.

The Call to Repentance
Even in judgment, there is an implicit call to repentance and a return to God, who desires restoration.

The Importance of Heeding God's Word
Ignoring prophetic warnings, as Judah did, results in dire consequences. We must be attentive to God's Word and guidance.
Bible Study Questions
1. What does Jeremiah 44:27 reveal about God's character and His response to disobedience?

2. How does the experience of Judah in Egypt serve as a warning for us today regarding where we place our trust?

3. In what ways can we ensure that we are heeding God's warnings in our own lives?

4. How do the themes of judgment and repentance in Jeremiah 44:27 connect with the broader message of the Bible?

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

Jeremiah 42-43
These chapters describe the warnings given by Jeremiah to the remnant of Judah not to go to Egypt, which they ignored, leading to the judgment in Jeremiah 44:27.

Isaiah 31:1
This verse warns against relying on Egypt for help instead of trusting in God, highlighting the misplaced trust of Judah.
Watching Over Men for EvilD. Young Jeremiah 44:27
Jeremiah's Last SermonS. Conway Jeremiah 44:1-30
The End of Jeremiah; Or, Going Down in CloudsS. Conway Jeremiah 44:1-30
The Danger of Corrupting True ReligionA.F. Muir Jeremiah 44:26-28
People
Jeremiah, Nebuchadnezzar, Pharaoh, Zedekiah
Places
Babylon, Egypt, Jerusalem, Memphis, Migdol, Pathros, Tahpanhes
Topics
Behold, Completely, Consumed, Consumption, Destroyed, Egypt, Evil, Famine, Harm, Jews, Judah, Meet, Perish, Sword, Till, Wasted, Watch, Watching
Dictionary of Bible Themes
Jeremiah 44:27

     4823   famine, physical

Jeremiah 44:25-28

     5741   vows

Jeremiah 44:25-30

     8807   profanity

Jeremiah 44:26-27

     7505   Jews, the

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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