Verse-by-Verse Bible Commentary
Jeremiah 43:12

Clarke's Commentary

Verse Jeremiah 43:12. He shall burn them, and carry them away captives — Some of these gods, such as were of wood, he will burn; those of metal he will carry away. Some of them were of gold. See below.

Shall array himself with the land of Egypt — Shall take all its wealth, and all its grandeur; shall take all its spoils.

As a shepherd putteth on his garment — With as much ease, and with as little opposition; and with as full a confidence that it is now his own.

He shall go forth from thence in peace. — He shall suffer no interruption, nor endure any disaster in his return from his Egyptian expedition. See the proof of all this in Clarke's notes at the end of "Jeremiah 44:30".

Bridgeway Bible Commentary

The move to Egypt (43:1-13)

In flatly rejecting Jeremiah’s advice, the people gave proof that they had already made up their minds to go to Egypt. In spite of all his previous prophecies’ being proved true, they accused him of being a liar (43:1-2). They also turned against Baruch, who had apparently given similar advice against going to Egypt. They accused him of being a Babylonian agent and of influencing Jeremiah against them (3). They then left for Egypt, forcibly taking Jeremiah and Baruch with them (4-7).
On arriving in Egypt, Jeremiah warned the Judeans that they would still not escape Babylon. He illustrated this by burying two stones in the pavement outside one of Pharaoh’s palaces. On these stones, Jeremiah foretold, Babylon would build its throne; that is, Babylonian power would spread to Egypt (8-10). Babylon would overpower Egypt with the ease that a shepherd picks insects off his coat. Egypt’s temples would be burnt and its people taken captive (11-13).

Coffman's Commentaries on the Bible

PROPHECY AGAINST THE GODS OF EGYPT

"And I will kindle a fire in the houses of the gods of Egypt; and he shall burn them, and carry them away captive: and shall array himself with the land of Egypt, as a shepherd putteth on his garment; and shall go forth from thence in peace. He shall also break the pillars of Bethshemesh, that is in the land of Egypt; and the houses of the gods of Egypt shall he burn with fire."

"As a shepherd putteth on his garment" Keil gave special attention to the words thus rendered and gave as his opinion that they are properly translated thus: "As easily as any shepherd in the open field wraps himself in his cloak," adding that, "Other explanations of the word are far-fetched and lexically untenable."FK, p. 150.

We would like to call attention to the preposterous mistranslation of this passage in the Good News Bible. "As a shepherd picks his clothes clean of lice, so the king of Babylon will pick the land of Egypt clean." Such words are simply not in the text. James Moffatt's Translation of the Bible (1929) didn't do any better: "He shall scour the land of Egypt as a shepherd picks vermin out of his plaid."

"Bethshemesh" The Revised Standard Version renders this place Heliopolis on the probability that they might be the same. If that identity is correct, the Egyptian temple of the Sun God was located there.

Barnes' Notes on the Whole Bible

I will kindle - Or, “he shall kindle.”

He shall burn them ... - i. e., he shall burn the temples, and carry away the gods.

And he shall array - literally, “And he shall wrap himself in the land of Egypt as the shepherd wrappeth himself in his cloak, and shall (go forth thence in peace;” i. e., With as great ease as a shepherd throws his cloak round him when going forth to watch his flock by night in the field, so easily shall the king of Babylon take possession of all the glory of Egypt, throw it round him, and depart without anyone resisting his progress.

Calvin's Commentary on the Bible

He goes on with the same subject; and he ascribes to God the kindling of the fire, that the Jews might know that the war would be conducted by a divine power, and that Nebuchadnezzar would not come except through God’s providence. For though, as it has been said, he had his own reasons, yet God, by his wonderful power, led him, as it were, by the hand, to punish the Egyptians. They, indeed, deserved such a destruction, because they had by their fiat-teries deceived the miserable Jews, and had corrupted them. Besides, their allurements had been very ruinous, for through them the aid of God had been despised, and all the prophecies rejected. As then they had been the authors of all kinds of evils to the Jews, we hence infer that they deserved a dreadful vengeance; and this had been in due time made known to the Jews, but they did not believe it. Then the Prophet fully confirms what had been declared in his former prophecies.

I will kindle a fire, says God, in the temples of the gods of Egypt And he mentions temples, that the Jews might understand that no part of the land would be safe or secure from destruction: for it often happens that when the cruelty of enemies rages greatly, the temples are spared; for religion commands respect, and honor has been given also to idols, so that their temples have often remained untouched, when enemies have wholly overthrown all other things. But it is probable, that the Chaldeans had so great a presumption and pride, that they wished to destroy all the temples, that there might be no religion anywhere except among themselves. And some also among the Persians had this barbarity, as Xerxes, who, when he entered into Greece, and some parts of Asia, burnt and destroyed all the temples, and said also in derision, that all the gods in Greece were taken captive, and were shut up in the temples, and that he accomplished everything through his own valor. There is, indeed, no doubt but that Xerxes thus arrogantly triumphed over the gods of the Greeks; and such was probably the insolence displayed by the Chaldeans. However this may have been, yet God shews, that no place in Egypt would be held sacred: for the Chaldeans would even burn their temples. But at the same time he meant to cast a reproach on the obstinacy of the Jews, because they went down to Egypt, whose safety depended on idols. God then shews that they were more than blind, and wholly beside themselves, as though they were brute animals, when they hoped for a quiet port in Egypt, which was under the protection of false gods. God then says, that he would kindle a fire by which the temples of the gods of Egypt would be burned.

And he adds, and it or he will burn them This may be applied to the fire; but he, no doubt, speaks of the King Nebuchadnezzar, for it immediately follows, and shall carry them captives, and shall roll up the land of Egypt, as a shepherd his garment The verb properly means to cover, but it means also sometimes to gather up. It may be rendered here to roll up, as we say in French, trousser et entortiller. He intimates, that Nebuchadnezzar would, according to his own will, so rule in Egypt, that he would heap together all the wealth of the whole land: and as a shepherd, when he leads his flock to another place, collects his utensils, and rolls up his garments, or folds himself in them; so Nebuchadnezzar, says the Prophet, would gather together, or roll up the whole land of Egypt He mentions land, as signifying the wealth which Nebuchadnezzar accumulated. At length he adds, and thence shall he depart in peace He shews that the conquest would be complete, for the Egyptians would not dare to mutter, nor dare to follow their enemy on his departure; for he would be as though he were in a peaceable place, and in his own kingdom. ⁽¹³¹⁾

(131) The first verb is rendered in the third person, by the Sept., the Vulg., and the Syriac., “He will kindle;” but in the first by the Targum., “I will kindle.” The third person runs better with the context; but if a causative sense be given to the verb, it will be equally the same, “And I will cause him to kindle a fire in the houses of the gods of Egypt, and he will burn them, and carry them away captive; that is, he will burn the parts made of wood, and carry away the gold and the silver; “and he will put on the land of Egypt as the shepherd puts on his coat,” that is, he will put on the spoils of the land with the same ease and facility as the shepherd puts on his coat, and carry them away, no one molesting or hindering him. — Ed.

Smith's Bible Commentary

Chapter 43

So it came to pass, when Jeremiah was through speaking to all of the people the words of Jehovah their God, then spake Azariah, and Johanan, and all of the proud men, saying to Jeremiah, You're speaking falsely: Jehovah our God has not sent you to say, Don't go to Egypt to dwell there ( Jeremiah 43:1-2 ):

Now here they came and said, "Please pray to God, we beg you, pray to God for us, you know. Whatever God tells us we'll do whether it's good or evil. Please make supplication to God." Now Jeremiah lays it out to them, they say, "Oh, you're lying. God didn't tell you to say that to us."

But Baruch ( Jeremiah 43:3 )

That conspirator, he's the one that advised you to tell us this stuff in order that he might deliver us over as captives to the Babylonians.

that they might put us to death, and carry us away to Babylon. So Johanan, and the captains of the forces, and all the people, obeyed not the voice of the LORD, to dwell in the land of Judah. But [all of these people] that had returned from these nations, that were with them; Even men, and women, and children, and the king's daughters, and every person that Nebuzaradan the captain of the guard had left with Gedaliah, along with Jeremiah, and Baruch ( Jeremiah 43:3-6 ).

And it would seem according to Josephus that they forced Jeremiah to come and Baruch. They sort of kidnapped them. Took them by force.

So they came into the land of Egypt: for they obeyed not the voice of the LORD: thus came they even to Tahpanhes ( Jeremiah 43:7 ).

This, of course, to me is one of those sad and tragic scriptures. It ranks really as one of the most tragic of all the passages in the Word of God. For it is always tragic when a man returns to that from which God has once delivered him. He goes back to Egypt. Egypt is a type of our life in sin, a life after the flesh and the bondage to our flesh. And whenever a man or a nation returns to that place from which God had once delivered them, that is always a sad and a tragic day. Nine hundred years earlier God had delivered their fathers out of the horrible, cruel oppression of their Egyptian slavery and bondage. And now the sad day that they return. The reason for their return-fear, a lack of faith and trusting in God to sustain them in the land. And the fear of the retaliation of the Babylonians against them drove them back to Egypt. The lack of faith, which resulted in their disobedience. "And so they obeyed not the voice of the Lord and thus they came to Tahpanhes."

Then came the word of the LORD unto Jeremiah in Tahpanhes, saying, Take great stones in your hand, and hide them in the clay in the brickkiln, which is at the entry of Pharaoh's house in Tahpanhes, in the sight of all of the men of Judah; and say unto them, Thus saith the LORD of hosts, the God of Israel; Behold, I will send and take Nebuchadrezzar the king of Babylon, my servant, and will set his throne upon these stones that I have hid; and he shall spread his royal pavilion over them. And when he comes, he will smite the land of Egypt, and deliver such as are for death to death; and such as are for captivity to captivity; and such as are for the sword to the sword. And I will kindle a fire in the houses of the gods of Egypt; and he shall burn them, and carry them away captives: and he shall array himself in the land of Egypt, as a shepherd puts on his garments; and he shall go forth from thence in peace. He shall break also the images of Bethshemesh, that is in the land of Egypt; and the houses of the gods of the Egyptians shall he burn with fire ( Jeremiah 43:8-13 ).

So God said, "Take these great stones and put them in this clay pit where they had taken out the clay to make the bricks in the sight of all of the people, and say unto them, 'Over the top of these stones Nebuchadnezzar is going to build a pavilion of his court and he's going to set right here ruling over Egypt, destroying Egypt and their gods.' You come down here to escape Nebuchadnezzar, you're not going to escape him. You try to run from your problems, you can't run from your problems." God always wants us to face our problems with His strength and with His help. Never to run. A person never successfully runs away from a problem. We need to deal with the issues squarely with the help of the Lord. God will give us the strength. God will give us the help.

Flinders Petrie, famous archaeologist, several years ago now, I think it was in the 1920's, was excavating in Egypt Tell Defenneh. And as he was excavating there in Tell Defenneh, he came across this big pavement, pavilion, paved pavilion which was next to the ruins of the palace. And he dug under the bricks of this pavilion and found these very stones that Jeremiah had buried. These stones are now in a museum, the last I heard, in Cairo. The very stones that Jeremiah buried were found by Petrie as a witness to the truth of God's Word. Because Nebuchadnezzar did come down; he did conquer Egypt. He set his throne right there above the stones that Jeremiah buried. God's Word came to pass. God's Word will always come to pass. You can trust that God will keep His Word always.

"

Dr. Constable's Expository Notes

Jeremiah’s prediction of Nebuchadnezzar’s invasion of Egypt 43:8-13

Dr. Constable's Expository Notes

Nebuchadnezzar would do to Egypt what he had done to Judah. He would burn down the Egyptian temples and take people captive. He would capture Egypt as easily as a shepherd wraps himself with a garment, and he would depart from Egypt in safety. Some translations yield the image of the shepherd picking his cloak clean of lice, which is possibly what Jeremiah intended. In this case the figure is probably of Nebuchadnezzar picking his prey clean.

Nebuchadnezzar invaded Egypt about 568-567 B.C. and defeated Pharaoh Ahmose (Gr. Amasis, 570-526 B.C.; cf. Ezekiel 29:17-20). [Note: See Pritchard, ed., p. 308.]

Gill's Exposition of the Whole Bible

And I will kindle a fire in the houses of the gods of Egypt,.... Not only men should not be spared, but their gods also, and their temples should be burnt, as was usually done when cities were taken and destroyed: this is ascribed to God, to his wrath and vengeance; idolatry being a sin highly displeasing to him; though the Chaldeans were the instruments of it, yet it being done by the order, direction, and providence of God, it is rightly attributed to him:

and he shall burn them, and carry them away captives; that is, Nebuchadnezzar shall do this; he shall burn their temples, and carry away their idols of gold and silver; so Kimchi, who adds, or the sense is, he shall carry captive their worshippers; but rather the meaning is, he shall burn their idols, such as are made of wood, or any base matter, not worth saving; and he shall carry away with him their idols, such as are made of gold and silver, or any precious matter:

and he shall array himself with the land of Egypt, as a shepherd putteth on his garment. The Targum is,

"he shall spoil the land of Egypt.''

The meaning is, that he shall load and cover himself and his army with the spoil of the land of Egypt, as a shepherd covers himself with his garment; and he shall do it as easily as a shepherd puts on his coat; and as completely he shall roll up all the spoil, wealth, and riches of the land, and carry it off, even as a shepherd rolls up the covering of his tent; and, as Kimchi's father observes, as well as puts on his garment, and leaves nothing behind him, when he removes from place to place; and as he is unmindful of his clothes, or what he wears in the heat of the day; but at night, when he returns home from keeping his sheep, puts on his clothes, the best he has; so should the king of Babylon and his army return richly laden with the spoil of Egypt, when he should leave it. Or the sense rather is, he shall cover the land of Egypt with his forces, as a shepherd is covered and wrapped up in his garment against the inclemency of the weather; or else, as Bochart k suggests, the destruction of Egypt may be compared to an old worn out garment, or such a mean and sordid garment as shepherds wear:

and he shall go forth from thence in peace: there shall be none to molest and disturb him, to stop him and take away the spoil from him, or hinder his return to his own country; whither he should go in safety, and with great booty.

k Hierozoic. par. 1. l. 2. c. 44. col. 456.

Henry's Complete Commentary on the Bible

      8 Then came the word of the LORD unto Jeremiah in Tahpanhes, saying,   9 Take great stones in thine hand, and hide them in the clay in the brick-kiln, which is at the entry of Pharaoh's house in Tahpanhes, in the sight of the men of Judah;   10 And say unto them, Thus saith the LORD of hosts, the God of Israel; Behold, I will send and take Nebuchadrezzar the king of Babylon, my servant, and will set his throne upon these stones that I have hid; and he shall spread his royal pavilion over them.   11 And when he cometh, he shall smite the land of Egypt, and deliver such as are for death to death; and such as are for captivity to captivity; and such as are for the sword to the sword.   12 And I will kindle a fire in the houses of the gods of Egypt; and he shall burn them, and carry them away captives: and he shall array himself with the land of Egypt, as a shepherd putteth on his garment; and he shall go forth from thence in peace.   13 He shall break also the images of Beth-shemesh, that is in the land of Egypt; and the houses of the gods of the Egyptians shall he burn with fire.

      We have here, as also in the next chapter, Jeremiah prophesying in Egypt. Jeremiah was now in Tahpanhes, for there his lords and masters were; he was there among idolatrous Egyptians and treacherous Israelites; but there, 1. He received the word of the Lord; it came to him. God can find his people, with the visits of his grace, wherever they are; and, when his ministers are bound, yet the word of the Lord is not bound. The spirit of prophecy was not confined to the land of Israel. When Jeremiah went into Egypt, not out of choice, but by constraint, God withdrew not his wonted favour from him. 2. What he received of the Lord he delivered to the people. Wherever we are we must endeavour to do good, for that is our business in this world. Now we find two messages which Jeremiah was appointed and entrusted to deliver when he was in Egypt. We may suppose that he rendered what services he could to his countrymen in Egypt, at least as far as they would be acceptable, in performing the ordinary duties of a prophet, praying for them and instructing and comforting them; but only two messages of his, which he had received immediately from God, are recorded, one in this chapter, relating to Egypt itself and foretelling its destruction, the other in the next chapter, relating to the Jews in Egypt. God had told them before that if they went into Egypt the sword they feared should follow them; here he tells them further that the sword of Nebuchadnezzar, which they were in a particular manner afraid of, should follow them.

      I. This is foretold by a sign. Jeremiah must take great stones, such as are used for foundations, and lay them in the clay of the furnace, or brick-kiln, which is in the open way, or beside the way that leads to Pharaoh's house (Jeremiah 43:9; Jeremiah 43:9), some remarkable place in view of the royal palace. Egypt was famous for brick-kilns, witness the slavery of the Israelites there, whom they forced to make bricks (Exodus 5:7), which perhaps was now remembered against them. The foundation of Egypt's desolation was laid in those brick-kilns, in that clay. This he must do, not in the sight of the Egyptians (they knew not Jeremiah's character), but in the sight of the men of Judah to whom he was sent, that, since he could not prevent their going into Egypt, he might bring them to repent of their going.

      II. It is foretold in express words, as express as can be, 1. That the king, the present king of Babylon, Nebuchadnezzar, the very same that had been employed in the destruction of Jerusalem, should come in person against the land of Egypt, should make himself master even of this royal city, by the same token that he should set his throne in that very place where these stones were laid, Jeremiah 43:10; Jeremiah 43:10. This minute circumstance is particularly foretold, that, when it was accomplished, they might be put in mind of the prophecy and confirmed in their belief of the extent and certainly of the divine prescience, to which the smallest and most contingent events are evident. God calls Nebuchadnezzar his servant, because herein he executed God's will, accomplished his purposes, and was instrumental to carry on his designs. Note, The world's princes are God's servants and he makes what use he pleases of them, and even those that know him not, nor aim at his honour, are the tools which his providence makes use of. 2. That he should destroy many of the Egyptians, and have them all at his mercy (Jeremiah 43:11; Jeremiah 43:11): He shall smite the land of Egypt; and, though it has been always a warlike nation, yet none shall be able to make head against him, but whom he will he shall slay, and by what sort of death he will, whether pestilence (for that is here meant by death, as Jeremiah 15:2; Jeremiah 15:2) by shutting them up in places infected, or by the sword of war or justice, in cold blood or hot. And whom he will he shall save alive and carry into captivity. The Jews, by going into Egypt, brought the Chaldeans thither, and so did but ill repay those that entertained them. Those who promised to protect Israel from the king of Babylon exposed themselves to him. 3. That he shall destroy the idols of Egypt, both the temples and the images of their gods (Jeremiah 43:12; Jeremiah 43:12): He shall burn, the houses of the gods of Egypt, but it shall be with a fire of God's kindling; the fire of God's wrath fastens upon them, and then he burns some of them and carries others captive, Isaiah 46:1. Beth-shemesh, or the house of the sun, was so called from a temple there built to the sun, where at certain times there was a general meeting of the worshippers of the sun. The statues or standing images there he shall break in pieces (Jeremiah 43:13; Jeremiah 43:13) and carry away the rich materials of them. It intimates that he should lay all waste when even the temple and the images should not escape the fury of the victorious army. The king of Babylon was himself a great idolater and a patron of idolatry; he had his temples and images in honour of the sun as well as the Egyptians; and yet he is employed to destroy the idols of Egypt. Thus God sometimes makes one wicked man, or wicked nation, a scourge and plague to another. 4. That he shall make himself master of the land of Egypt, and none shall be able to plead its cause or avenge its quarrel (Jeremiah 43:12; Jeremiah 43:12): He shall array himself with the rich spoils of the land of Egypt, both beautify and fortify himself with them. He shall array himself with them as ornaments and as armour; and this, though it shall be a rich and heavy booty, being expert in war, and expeditious, he shall slip on with as much ease and in as little time, in comparison, as a shepherd slips on his garment, when he goes to turn out his sheep in a morning. And being loaded with the wealth of many other nations, the fruits of his conquests, he shall make no more of the spoils of the land of Egypt than of a shepherd's coat. And when he has taken what he pleases (as Benhadad threatened to do, 1 Kings 20:6) he shall go forth in peace, without any molestation given him, or any precipitation for fear of it, so effectually reduced shall the land of Egypt be. This destruction of Egypt by the king of Babylon is foretold, Ezekiel 29:19; Ezekiel 30:10. Babylon lay at a great distance from Egypt, and yet thence the destruction of Egypt comes; for God can make those judgments strike home which are far-fetched.