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Jeremiah Advises Survivors Not to Migrate

Then all the commanders of the forces, and Johanan son of Kareah and Azariah son of Hoshaiah, and all the people from the least to the greatest, approached ²the prophet Jeremiah and said, “Be good enough to listen to our plea, and pray to the L ord your God for us—for all this remnant. For there are only a few of us left out of many, as your eyes can see. ³Let the L ord your God show us where we should go and what we should do.” ⁴The prophet Jeremiah said to them, “Very well: I am going to pray to the L ord your God as you request, and whatever the L ord answers you I will tell you; I will keep nothing back from you.” ⁵They in their turn said to Jeremiah, “May the L ord be a true and faithful witness against us if we do not act according to everything that the L ord your God sends us through you. ⁶Whether it is good or bad, we will obey the voice of the L ord our God to whom we are sending you, in order that it may go well with us when we obey the voice of the L ord our God.”

⁷ At the end of ten days the word of the L ord came to Jeremiah. ⁸Then he summoned Johanan son of Kareah and all the commanders of the forces who were with him, and all the people from the least to the greatest, ⁹and said to them, “Thus says the L ord, the God of Israel, to whom you sent me to present your plea before him: ¹⁰If you will only remain in this land, then I will build you up and not pull you down; I will plant you, and not pluck you up; for I am sorry for the disaster that I have brought upon you. ¹¹Do not be afraid of the king of Babylon, as you have been; do not be afraid of him, says the L ord, for I am with you, to save you and to rescue you from his hand. ¹²I will grant you mercy, and he will have mercy on you and restore you to your native soil. ¹³But if you continue to say, ‘We will not stay in this land,’ thus disobeying the voice of the L ord your God ¹⁴and saying, ‘No, we will go to the land of Egypt, where we shall not see war, or hear the sound of the trumpet, or be hungry for bread, and there we will stay,’ ¹⁵then hear the word of the L ord, O remnant of Judah. Thus says the L ord of hosts, the God of Israel: If you are determined to enter Egypt and go to settle there, ¹⁶then the sword that you fear shall overtake you there, in the land of Egypt; and the famine that you dread shall follow close after you into Egypt; and there you shall die. ¹⁷All the people who have determined to go to Egypt to settle there shall die by the sword, by famine, and by pestilence; they shall have no remnant or survivor from the disaster that I am bringing upon them.

¹⁸ “For thus says the L ord of hosts, the God of Israel: Just as my anger and my wrath were poured out on the inhabitants of Jerusalem, so my wrath will be poured out on you when you go to Egypt. You shall become an object of execration and horror, of cursing and ridicule. You shall see this place no more. ¹⁹The L ord has said to you, O remnant of Judah, Do not go to Egypt. Be well aware that I have warned you today ²⁰that you have made a fatal mistake. For you yourselves sent me to the L ord your God, saying, ‘Pray for us to the L ord our God, and whatever the L ord our God says, tell us and we will do it.’ ²¹So I have told you today, but you have not obeyed the voice of the L ord your God in anything that he sent me to tell you. ²²Be well aware, then, that you shall die by the sword, by famine, and by pestilence in the place where you desire to go and settle.”

New Revised Standard Version Bible, copyright 1989, Division of Christian Education of the National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved.

Here the Prophet explains more fully their sin; for their punishment might have appeared extreme, had not their impiety been more clearly unfolded. He then says that this punishment ought not to be regarded as too rigid, because God had not once only protested against the Jews and admonished them in a solemn manner and before witnesses; but they to the last not, only despised his counsel and warnings, but proudly rejected them. And he adds, that they dealt falsely and perfidiously with God, because they pretended that they would be obedient as soon as the will of God was known; but they shewed that in reality they had no such purpose; for their own vanity and deceit took full possession of them when the Prophet answered them in God’s name; nor had they a desire to obey God.

Let us now consider the words: Jehovah hath spoken against you, the remnant of Judah He again calls them a remnant, in order that they might remember that they had no reason any more to be proud. We know how the Jews while in prosperity disregarded the Prophets; for they were inebriated with their good fortune. But God had dissipated this pride, with which they were previously filled. The Prophet had also set before them the favor through which they had been liberated, that they might learn hereafter to submit to God and his word. For this reason then he called them a remnant, even to render them more attentive and teachable. But it was done without any benefit; for though their affairs were nearly hopeless, and they were reduced almost to nothing, yet they had not laid aside their high spirits. They were then still swollen with false confidence. But this warning, however, availed to render them more inexcusable.

If ye enter into Egypt, he says, knowing know ye, or, knowing ye shall know. The verb is in the future tense, though it may be taken as an imperative. But the future tense is the most suitable, knowing ye shall know, that is, the event itself will teach you, but too late, as the foolish are never wise till after the evil has taken place. Knowing ye shall know that I have protested against you this day. God says that he had left nothing undone to bring the Jews to a right mind; for a protest is usually made in a solemn manner, witnesses being called in, so that no one can plead that. he has gone astray through ignorance. To take away then every ground of excuse, witnesses were wont to be called. Hence God speaks according to the common practice and in a forensic sense, and says that he had protested against the Jews, lest they should by chance offend through want of knowledge. It then follows, that they knowingly perished, as though they had sought their own destruction.