Jeremiah 44:8

Jer 44:8 In that ye provoke me unto wrath with the works of your hands, burning incense unto other gods in the land of Egypt, whither ye be gone to dwell, that ye might cut yourselves off, and that ye might be a curse and a reproach among all the nations of the earth?

Ver. 8. In that ye provoke me to wrath.] This is a most pithy and piercing sermon all along, not unlike that preached by Stephen, for the which he was stoned, {Act 7:54; Act 7:57-58} and likely enough that this was Jeremiah’s last sermon also.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Jer 44:8-10. Ye provoke me unto wrath with the works of your hands — By making and setting up idols to worship. That ye might cut yourselves off, &c. — This is not to be so taken as if they did these things with a design to cut off themselves and their posterity: but only as signifying that their utter ruin would be the certain consequence of their continuing so to act. Have ye forgotten the wickedness of your fathers? &c. — Have you forgotten what great wickedness your fathers committed, and what great punishments were in consequence thereof inflicted upon them? We may be truly said to have forgotten that the sight of which, or reflection thereon, makes no such impression upon us as produces a suitable practice. Which they have committed in the land of Judah, &c. — To have practised these things in any place would have been to contract great guilt; but to have done them in the land of Judah, and in the streets of Jerusalem, in the valley of vision, and in the holy city, where there were such means of information and such helps to piety, was still more aggravated and inexcusable wickedness. They are not humbled even unto this day — Neither they nor you are yet properly humbled, and prepared for receiving mercy. Neither have they feared, nor walked in my law — Hence we learn, that reformation and obedience are the proper fruit of true contrition and humiliation; God does not account those to be humbled, but hardened, who are not reformed and made obedient, let their pretended contrition or humiliation be, in outward appearance, what it may.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

in . . . Egypt--where they polluted themselves to ingratiate themselves with the Egyptians.

ye be gone--not compelled by fear, but of your own accord, when I forbade you, and when it was free to you to stay in Judea.

that ye might cut yourselves off--They, as it were, purposely courted their own ruin.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

I was in the last Lecture obliged to cut short the subject of the Prophet; for this verse depends on the foregoing, and is to be read together with it. The Prophet asked why the Jew’s willingly cut off from themselves every hope of safety, and were seeking their own ruin. He now expresses the matter more fully, even that they were provoking God’s wrath by their superstitions. He then points out the cause of all evils, — the pollution of God’s true worship by idolatries.

We here see that there is no end of sinning, when men despise God and allow themselves every license in doing evil: God was unwilling that the Jews should go to Egypt; for he had promised to cherish them as it were under his own wings; and thus he intended to shew them mercy, so that they might remain in safety, though in a country then miserable and desolate. But against his command they went into Egypt. When they came there, in order to gain favor with the Egyptians, they polluted themselves with vain superstitions. They might in the land of Judah have worshipped God in purity without any danger. Distrusting the favor of God they fled into Egypt; and the fear of men led them to deny their religion. We hence see how one evil proceeds from another; when the Jews coveted the favor of that heathen nation, they polluted themselves with many ungodly superstitions.

This is the sin which the Prophet now refers to, — To provoke me, he says, by the works of your hands There is here to be understood a contrast between the works which God had commanded, and those which men had devised for themselves. The altar and the whole Temple were indeed works done by the hand and art of men; but as God had commanded the altar to be made and the Temple to be built, the Temple was not, properly speaking, a human but a divine work, it having been commanded. But whatever men devise of themselves for the purpose of worshipping God, is what is called the work of their hands; for they invent things themselves, and follow only their own fancies; they attend not to what pleases God, but give license to their own imaginations, so that according to their own will they mingle together any sort of worship they please. This, then, is the reason, and according to this sense it is, that the Prophet says, that the Jews provoked God by the works of their hands: they corrupted his lawful worship and departed from true religion, when they attached themselves to heathen Actions and corruptions.

He then adds, To offer incense to alien gods Under one particular thing, as it has been already said, the Prophet includes what is general, for the Jews did not only sin by offering incense, but also through various other superstitions. But by stating a part for the whole, he clearly intimates that they denied the true God when they worshipped idols. And then he adds, in the land of Egypt, into which ye have entered, that ye might dwell there. he takes away the excuse which they might have made, that they were constrained by fear, because they were unhappy exiles, and saw that their own religion would not be tolerated by that proud nation. The Prophet says that they had come into Egypt when God commanded them to remain in the land of Judah. That plea, then, could not have been admitted, that being terrified by danger they sought to please the Egyptians, for they brought themselves into that bondage, when they might have been at liberty in the land of Judah to worship God in purity. This is the reason why he says that they came into Egypt to sojourn there.

He at length adds, to cut you off. The construction is indeed different, but the meaning is clear. He intimates, in short, as he said in the last verse, that they willingly, and as it were designedly, rushed headlong into their own ruin. He then adds, and ye shall be a curse and a reproach among all nations By which words he means that their destruction would be memorable; and this was harder than if their memory was buried with their life. But the Prophet says that their death would be such an example as that they would be deemed execrable by all. In short, he declares that they would be exposed to all kinds of reproaches even after their death. It follows, —

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(8) Burning incense unto other gods in the land of Egypt.—The words imply that the exiles were not only carrying on the old idolatrous practices with which they had been familiar in their own lands, but had adopted those of the Egyptians. This was the evil which the prophet had all along dreaded, and which had made him from the first, like his predecessor, Isaiah (Isa_30:2; Isa_31:1), hostile to every plan of an alliance with Egypt.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

8. the works of your hands] your idols.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

In that ye provoke me unto wrath with the works of your hands,.... Their sinful actions, particularly their idolatry, by worshipping images, the works of men's hands; and though it was the queen of heaven they worshipped, which their hands made not, yet it was before images they did that; besides, the things they did to her were the worlds of their hands, as sacrificing, pouring out drink offerings, and as follows:

burning incense; which they did, not only to her, but

to other gods in the land of Egypt; where they were very numerous:

whither ye be gone to dwell; against the express will and command of God:

that ye might cut yourselves off; as from the worship of God, so from being his people, and from being under his care and protection, and from all privileges temporal and spiritual:

and that ye might be a curse and a reproach among all the nations of the earth? not that this was their view, end, and design, but this was the event so it was, that they were looked upon as an accursed people of God and man, and their names were taken up for a proverb and a reproach everywhere.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Cut yourselves off - Rather, cut (them, Jer 44:7) off from you.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Gods. Their blindness and malice was inconceivable. They attribute their past miseries to the neglect of worshipping the moon! ver. 18. They may be compared to a mixture of iron and brass, which is put through the crucible in vain, chap. vi. 29., and Ezechiel xxii. 18.

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Idols are usually thus defamed, and indeed nothing can argue a greater stupidity than for any to pay a homage (confessedly due to the Supreme Being) to what is the work of men’s hands, and therefore must be made by one superior to that order of beings in which idols are. But how doth the prophet say that they worshipped the works of men’s hands? for it is apparent, from Jer 44:17, that they paid this homage to the queen of heaven, which is not the work of men’s hands.

Solut. It was before images, which are but the works of men’s hands. And this certainly was the idolatry of the generality of the heathens, they worshipped an unknown Divine Being before a creature, either as representing it, or rather putting them in mind of it.

That ye might be a curse and a reproach among all the nations of the earth; the term that doth not denote the idolater’s end of intention, for none ever did any act intentionally to ruin themselves, it only signifies the end of their work, that their utter ruin would be the certain consequent of their work.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

Vers. 8-13. Prophetic stones.

Jeremiah planting stones at the entrance of Pharaoh"s palace was prophesying by act. The stones were mute prophecies interpreted by the verbal prophecies which in turn they were to confirm in the future. These prophetic stones have their lessons for us.

I DIVINE PURPOSES ARE FIRM AND PERMANENT. They are like the great stones. Words are but air waves; to the incredulous the strongest words may be mere sound and fury, signifying nothing; they melt as they fall. But in the stone we have weight, massiveness, persistence, something that cannot be blown aside with a breath, which will not fade with time, which may be handled, and which remains after it is forgotten, and can be exhumed after being buried. Such is a Divine purpose thus solid and thus enduring.

II DIVINE PURPOSES MAY BE HIDDEN UNTIL THE TIME FOR THE EXECUTION OF THEM. Jeremiah hides the stones. There are prophecies which have been uttered once, and the method of executing them kept secret from us until they are fulfilled. But many Divine purposes are never known till they are accomplished.

III EARTHLY THRONES ABE SET UP ON FOUNDATIONS OF DIVINE APPOINTMENT. Jeremiah lays the foundation of a throne (ver. 10), and he does this as a servant of God executing his will. All earthly power rests ultimately upon a Divine sanction. Yet this fact does not diminish the human responsibility of those who exercise it. The prophet planted the stones; he did not erect the throne. Nebuchadnezzar would be responsible for the throne he set up, the way he established it, and the use he made of it.

IV GOD EMPLOYS HUMAN INSTRUMENTS IN THE EXECUTION OF HIS JUDGMENTS. Nebuchadnezzar is God"s servant. There is a Divine economy in this. If evil cannot be stayed without the withdrawal of those liberties that God sees it to be right to leave intact, the harm of it may be mitigated by making it self-counteractive, the wickedness of one hindering or punishing that of another.

V FLIGHT FROM THE JUDGMENT OF GOD IS IMPOSSIBLE. The Babylonian yoke was a Divine chastisement upon the Jews. They were urged by inspired prophets to submit to it as appointed by God. Some refused and fled to Egypt. But in Egypt they were neither out of the reach of God nor beyond the power of his instrument Nebuchadnezzar. There is no escape from God but by fleeing to God, no deliverance from the doom of sin but in submission to him against whom we have sinned.

VI COMPANIONS IN GUILT WILL BE COMPANIONS IN DOOM. The Jews who fled to Egypt were to share the punishment of that nation. The Egyptians who harboured the Jews were to bring upon themselves the fate that followed the refugees.

HOMILIES BY A.F. MUIR Vers. 8-13. The stones of Tahpanhes.

Great uncertainty as to the fulfilment of this prophetic parable. Are we bound to assume that it was actually carried out? It is possible, according to some critics, (but see Exposition on Jer_46:13) that the accomplishment of the prediction, as of many others, was only contingent. It is very vivid and definite, but that is quite consistent with the intermediate occurrence of circumstances in the spiritual state of the Jewish sojourners that enabled God to cancel it. Just as at this time their disposition may have been alarmingly idolatrous and worldly, so at a later stage it may have changed.

I WHAT THE PARABLE MAY HAVE SUGGESTED.

1. The contingent certainty of Divine judgment. The action may have represented, not only the sequence of events, but that of principles. If, then, the events did not occur, it would still remain true that, in the kingdom of God. such a dependence of principles is eternal; sin is ever nigh to cursing. So much is this the case, that it may be said to contain the elements of its own punishment, like the stones hidden in the clay.

(1) The stones are hidden in the clay with which, although heterogeneous, they stand in a divinely appointed relation.

(2) The interpretation given by the prophet further strengthened this impression in the minds of the spectators. It was the same power, viz. the Chaldean, which had already scourged Judah, that was to follow the remnant into distant Egypt. The continuity of the judgment with those which preceded it is thus forcibly set forth. Nebuchadnezzar, if or when he came, could not be mistaken for other than a divinely ordained instrument of vengeance. The advantage of such an understanding of the prophecy is obvious it ceases to have a particular and transitory significance, and becomes at once necessary and universal. We need that lesson graven upon our hearts today: "The soul that sinneth it shall die;" "He that soweth to the flesh," etc.

2. That dependence upon any earthly power is utterly vain. Egypt is dreamt of as a refuge from their woes. Its power, typified by the clay of the kiln or brick field, only overlies the power of God, typified by the Stones. They would be in his hands still, although they knew it not. Through the clay of worldly dependence they must needs fall upon the stones of Divine judgment. Man cannot flee from his Maker. There is no earthly security from the consequences of sin. If the remnant of Judah, pursuing its tendency towards worldly mindedness and idolatry to the hitter end, should persist in putting its trust in the Egyptian power, to whose religion and life it was in such imminent danger of assimilating itself, woe to it! Through Pharaoh even will they be confronted with Nebuchadnezzar yet again. God is the only true Helper and Saviour, and in the practice of holiness and the precepts of true religion is security alone to be found. What assurance company can shield the sinner from the consequences of his misdeeds? And if God be for any man, who can he against him?

II WHAT THE PARABLE MAY HAVE EFFECTED. It has been conjectured (by Naegelsbach and others) that the symbolic action of Jeremiah and its interpretation so forcibly appealed to the imagination and conscience of the Jews as to change their hearts. That some such consequence as this was intended seems very probable. If it resulted as they suppose, then the judgment was averted which depended upon their misconduct and worldliness. "God repented him of the evil." This is one of the great aims of such teaching so to affect the heart through the imagination as to subdue its evil tendencies and lead it to the pursuit of righteousness and truth. The crowded Jewish colony of Alexandria may then be taken, not as a refutation of the words of Jeremiah, but as a proof that these words produced their legitimate impression, and brought about a deep and lasting reformation. The lesson of all which is that the relation between sin and its punishment, and the futility of earthly securities and screens from Divine vengeance, cannot be too forcibly represented. God will bless the faithful preaching of his Word, and is infinitely more willing to have mercy than to prove his predictions by allowing men to harden their hearts. M.

Vers. 8-13. Building on the sand.

The Jews trusted in the strength of Pharaoh. They had done this before, but to no purpose. The prophets of God always protested against such trust. (cf. Isa 31) Here, in spite of all warning, they are resolving upon such reliance again. But they were building on sand. The destruction came; the very destruction they thought, by their acting as they had done, they had certainly escaped. Thus do and shall be done by all who are like them. Such are

I They that think to establish themselves by wicked ways.

II Those that rely upon men and not on God.

III Those that trust to uncertain riches.

IV Those that think saying "Lord, Lord," whilst living ungodly lives, will save them. C.

Vers. 8-13. The visitation upon Egypt.

Here again is one of the symbolic acts which the prophets were commanded at times to perform. So the hiding of the girdle by Euphrates (ch. 13), the commanded celibacy of the prophet (ch. 16), the dashing of the potter s bottle to pieces (ch. 19). But while these symbolic acts are described in terms which make them perfectly clear, the hiding of the great stones mentioned here needs more full explanation than we can reach to get the significance it. Still, this much of the drift of the action we perceive that Jehovah will make quite manliest, that Nebuchadnezzar"s conquest of Egypt is one divinely ordained and sustained. Not, of course, that Egypt is to suffer simply because these men have gone there; its idolatries are the deepest ground of its calamities. But the delusion of the men of Judah must be looked at in the light of the sufferings of Egypt. In all this experience of death and captivity and slaughter, of temple burning and image breaking; in all this entire appropriation of Egypt by the Babylonian king, these men of Judah must not expect to escape. There is no second land of Goshen for them a place of immunity and peace. If only they had stayed where they thought there would be no safety, then they would have been safe; and going where they made sure of safety, they found the worst of ruin. It reads as if Egypt was to come under Babylon more even than Jerusalem had done. Y. That ye might cut yourselves off; rather, that ye might cut (them) off from you. Who are meant is clear from ver. 7.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.