God in control, even in Egypt (Jeremiah 43:4–13)

The truth of Jeremiah’s words to date could hardly have been more vividly demonstrated than by the recent destruction of the temple. Yet again, however, he meets the accusation that he has spoken falsely. The knowledge of the truth has never been easy for Judah, and the people had been misled before by those who claimed to know it but who spoke falsely on their own authority.

I.The Journey to Egypt (43:4–7)

4 So Johanan the son of Kareah, all the captains of the forces, and all the people would not obey the voice of the LORD, to remain in the land of Judah. 5 But Johanan the son of Kareah and all the captains of the forces took all the remnant of Judah who had returned to dwell in the land of Judah, from all nations where they had been driven—6 men, women, children, the king’s daughters, and every person whom Nebuzaradan the captain of the guard had left with Gedaliah the son of Ahikam, the son of Shaphan, and Jeremiah the prophet and Baruch the son of Neriah. 7 So they went to the land of Egypt, for they did not obey the voice of the LORD. And they went as far as Tahpanhes.

A. Johanan and the others do not overtly refuse God’s will.

Instead they claim to know better what it is. There is, of course, self-deception in this, and no authority. The temptation to think that one’s own interpretation of God’s will is true, especially if it corresponds to what one desperately wants to believe, is real and modern.

Even as the people in Jerusalem had broken their pledge to free their slaves (see 34:10–11), Johanan and those accompanying him broke their promise to obey the Lord’s commands spoken through Jeremiah (42:5). Instead, they led away all the remnant of Judah who had returned to live in the land of Judah.

B. They took all those whom Nebuzaradan had left with Gedaliah.

They also took Jeremiah and Baruch. It is not clear whether Jeremiah went voluntarily or was forced against his will to accompany them. Those who argue the former say he felt it was his duty to remain with them to help them, even though they had made the wrong decision. It is more likely, however, that he was forced to go because he would not willingly have defied God’s command to remain in Judah.

Jeremiah was learning a bitter lesson that God had tried to teach him years earlier (see 12:5): the reward for faithful service may be more rigorous service. The question remains unanswered why they would want Jeremiah to accompany them since they repudiated him as God’s spokesman. Perhaps they valued him as a hostage who could be exchanged for their safety in the event Nebuchadnezzar pursued and overtook them.

II. A Symbolic Announcement of Egypt’s Fate (43:8–13)

8 Then the word of the LORD came to Jeremiah in Tahpanhes, saying, 9 “Take large stones in your hand, and hide them in the sight of the men of Judah, in the clay in the brick courtyard which is at the entrance to Pharaoh’s house in Tahpanhes; 10 and say to them, ‘Thus says the LORD of hosts, the God of Israel: “Behold, I will send and bring Nebuchadnezzar the king of Babylon, My servant, and will set his throne above these stones that I have hidden. And he will spread his royal pavilion over them. 11 When he comes, he shall strike the land of Egypt and deliver to death those appointed for death, and to captivity those appointed for captivity, and to the sword those appointed for the sword. 12 I will kindle a fire in the houses of the gods of Egypt, and he shall burn them and carry them away captive. And he shall array himself with the land of Egypt, as a shepherd puts on his garment, and he shall go out from there in peace. 13 He shall also break the sacred pillars of Beth Shemesh that are in the land of Egypt; and the houses of the gods of the Egyptians he shall burn with fire.” ’ ”

A. The timely warning

This is Jeremiah’s final “action sermon.” While the Jews were watching, he gathered some large stones and set them in the clay before Pharaoh’s house in Tahpanhes. Then he announced that Nebuchadnezzar’s throne would one day sit on those stones while the king of Babylon passed judgment on the people. As he did to the temple in Jerusalem, so Nebuchadnezzar would do to the gods and temples in Egypt.

Since Tahpanhes was not the seat of Pharaoh’s government, the palace probably was a government building or Pharaoh’s official residence when he was in that city.

B. Even in Egypt God has words for the people through Jeremiah.

This in itself is a tribute to his grace and patience. The present word, however, is one of judgment. Even in Egypt, God’s punishment of his wayward people by the hand of Nebuchadnezzar will continue.

This in itself is a tribute to his grace and patience (and he will yet appeal to them for repentance; 44:7). The present word, however, is one of judgment. Even in Egypt, God’s punishment of his wayward people by the hand of Nebuchadnezzar will continue.

The words of judgment on Egypt are like those uttered formerly against Judah. The victory of Nebuchadnezzar will be a demonstration of the feebleness of Egyptian religion (13).

C. As in other symbolic acts, the interpretation was then given.

It symbolized the fate of the exiles in Egypt as well as Egypt’s fate at the hands of Nebuchadnezzar. God was going to bring Nebuchadnezzar to Egypt, where he would “spread his throne.” Nebuchadnezzar would spread his “royal canopy” (used only here) above the stones. This has been understood as a canopy over the throne, a carpet under the throne, or the pavilion itself.

The message was clear; it was useless to flee to Egypt. Nebuchadnezzar would pursue them to Egypt to the very place where Jeremiah had hidden the stones. Jeremiah described the havoc Nebuchadnezzar would create in Egypt by his invasion. He would bring death, captivity, and the sword to those destined for those fates.

He would set fire to the temples of the Egyptian gods. He would carry their gods away to be paraded in a triumphal victory procession in Babylon. Nebuchadnezzar’s conquest of Egypt would be as effortless as a shepherd wrapping a garment around himself.

Conclusion

God and his word are not restricted to Judah or Jerusalem. He is the sovereign Lord over all. On the one hand, it is reassuring that even in Egypt God’s words are spoken by his prophet. On the other hand, the message is not at all reassuring and confirms what was said in chapter 42. The remnant in Egypt cannot escape judgment. God’s sovereignty is also shown in the fact that even the mighty King Nebuchadnezzar is used by God as his servant and can only act in so far as God allows him to. God uses him for the fulfilment of his own plans.