then Azariah the son of Hoshaiah, Johanan the son of Kareah, and all the proud men spoke, saying to Jeremiah, “You speak falsely. Yahweh our God has not sent you to say, ‘You shall not go into Egypt to live there;’ but Baruch the son of Neriah has turned you against us, to deliver us into the hand of the Chaldeans, that they may put us to death, and carry us away captive to Babylon.”
So Johanan the son of Kareah, and all the captains of the forces, and all the people, didn’t obey Yahweh’s voice, to dwell in the land of Judah. But Johanan the son of Kareah, and all the captains of the forces, took all the remnant of Judah, who had returned from all the nations where they had been driven, to live in the land of Judah; the men, and the women, and the children, and the king’s daughters, and every person who 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; and they came into the land of Egypt; for they didn’t obey Yahweh’s voice: and they came to Tahpanhes.
John Calvin 1540 · Public Domain On vv2–7 Now he says, that when he had finished speaking…
Now he says, that when he had finished speaking to the whole people, as God had commanded, then John the son of Kareah, and Azariah the son of Hoshaiah, being the first among them, spoke against him. As to Azariah, we cannot know with any certainty what he was. But we have here in John the son of Kareah an example deserving of notice. We have seen that he was a bold, wise, and prudent man, and also of an upright mind. In short, when we consider what the Prophet has before said of him, we cannot but think he was by nature a heroic man; nay, when he is compared with Gedaliah, who, at the same time, was an excellent man, and whom the Prophet has adorned with high commendations, he yet far excelled him. Gedaliah, indeed, had a kind disposition, he was courageous in protecting the people, he was a man of integrity; and, besides, he was a father to the people, and so conducted himself when things were in a hopeless state, that, beyond the expectation of all, he gathered together the remnant of the people; and we have also seen that by his efforts the Prophet had been delivered from instant death. But John the son of Kareah had been a remarkable helper to him, having come to him of his own accord, and offered to him his assistance; and further, he faithfully and prudently warned him to beware of the perfidy of that unprincipled man, by whom he was afterwards killed. Gedaliah fell through extreme credulity. John, then, the son of Kareah, had a greater appearance of excellency than Gedaliah had exhibited. But what does the Spirit of God now declare respecting him and his associates? They are said to have been proud and obstinate. We hence see that some men excel in greatness of mind, and are yet of a refractory disposition; and this is for the most part the case during’ a disturbed state of things. For some come forth wonderfully courageous; but when things do not fall in with their wishes, they become ferocious and rebel against God and men, and besides, they will never bear to be brought under submission. Such, then, was John the son of Kareah: at one time he manifested extraordinary virtue, but at length it appeared what he really was.
The Prophet, with the authority of a judge, declares that he and his associates were proud: then Azariah the son of Hoshaiah, and John the son of Kareah, and all the proud men, said, A falsehood dost thou speak. This was extremely insolent and reproachful; for they had lately testified that they regarded Jeremiah as God’s faithful servant, and that they would receive whatever he might bring as God’s true oracle; but now they charge him with falsehood! how great was this presumption! But it hence appears how deep and various, and how tortuous are the recesses which are in the hearts of men; for at one time they announce honied words, and afterwards they utter nothing’ but virulence. So from the same mouth, as it were, almost in the same moment, comes forth what is sweet; and what is bitter.
Read full note →
Let us hence learn that the heart of man is full of every kind of deceit, until it be cleansed by the Spirit of God. We also see, when once impiety boils up, to what extremes it will proceed; for these men were not only insolent and reproachful towards Jeremiah, but also towards God himself. And they did not now make evasions as before, nor did they raise objections; but they openly raved against the Prophet. Thus hypocrisy has indeed for a time its coverings, but when the ungodly are urged by God, then they observe no bounds: Thou speakest what is false
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.
Geneva Bible translators 1599 · Public Domain On vv2, 3, 5, 6, 7 Who was also called Jezaniah, Jer. 42:1.
Who was also called Jezaniah, Jer. 42:1.
This declareth that pride is the cause of rebellion: and contempt of God’s ministers.
Read full note →
When the hypocrisy of the wicked is discovered, they burst forth into open rage: for they can abide nothing but flattery, read Isa. 30:10.
He showeth what is the nature of the hypocrites: to wit, to feign that they would obey God and embrace his word, if they were assured that his messenger spake the truth: though indeed they be most far from all obedience.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv2–7 Jer 43:2 Then spake Azariah the son of Hoshaiah,…
Jer 43:2 Then spake Azariah the son of Hoshaiah, and Johanan the son of Kareah, and all the proud men, saying unto Jeremiah, Thou speakest falsely: the LORD our God hath not sent thee to say, Go not into Egypt to sojourn there:
Ver. 2. Then spake Azariah.] See on Jer 42:1.
Read full note →
And all the proud men.] Pride is the root of rebellion. See Jer 13:15. These men’s pride budded, {as Eze 7:10} and as the leprosy, brake forth in their foreheads. See Hos 7:1. {See Trapp on "Hos 7:1"}
Saying unto Jeremiah, Thou speakest falsely.] By this foul aspersion, not proven at all, they seek to discredit his prophecy, like as the Jews do to this day the New Testament, and the Papists the Book of Martyrs and other monuments of the Church, saying of them, So many lines, so many lies.
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.
Matthew Poole 1685 · Public Domain On vv2–7 Johanan we have before heard, but not of
Of
Johanan we have before heard, but not of
Read full note →
Azariah, unless under the name of Jezaniah, Jer 42:1, but that is uncertain. These men are called proud men, either because they were the great men, or because their conceit of themselves led them into this fatal error. Pride is nothing else but a man’s mind swelling in an opinion of himself, and always takes its rise from some higher ground the person possessed of it thinks he stands upon, and a very little hillock will serve the turn; those who have nothing else of pretence will make a silk coat or a piece of silver lace serve their turn. One man’s spirit swells upon account of his descent, another upon account of his riches, a third upon the account of his learning, parts, and wit, a fourth upon the account of his or her beauty. These men are called
proud men, possibly upon account of their greatness, they were captains, and the chief of the Jews now left; but chiefly upon account of the good opinion they had of their own reason and wit, by which they judged they knew better how to guide themselves for their own security than Jeremiah could teach them; which pride or good opinion men have of themselves is a great root of disobedience: all men sin either through passion or pride, or both, either to gratify their sensitive appetite, or their rational appetite, as it is in man since the fall.
Because it had been downright atheism, and a disclaiming of God, to have said they knew better what to do than God could tell them, they only tell the prophet God had not sent him. As in these times hypocrites, whose lusts will not allow them to do the will of God, think to secure themselves by denying that to be the will of God, and finding out other senses to put upon Scripture than are according to truth.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain On vv2–7 Then spake Azariah the son of Hoshaiah,.... Perhaps the…
Then spake Azariah the son of Hoshaiah,.... Perhaps the same with Jezaniah, or a brother of his, Jer 42:1; he is mentioned first, it may be, because he was the contriver of this scheme to go into Egypt, advised unto it, and was most for it it. The Septuagint and Arabic versions call him the son of Maaseiah;
and Johanan the son of Kareah, and all the proud men; the great men among them, who are commonly proud of their greatness; of their descent, family and blood; of their wealth and riches, and posts of honour; perhaps the captains of the forces are meant, who elsewhere are mentioned along with Johanan, Jer 40:13; these were men full of themselves, had a high opinion of their own wisdom, and were prudent in their own eyes; and could not bear to be contradicted or advised by the prophet, nor even by the Lord himself; and are justly, by the Targum, called wicked men; and so the Syriac version renders it; their pride was the cause of their rebellion against God, and disobedience to him, and of their ungenteel and insolent behaviour to the prophet
Read full note →
saying unto Jeremiah, thou speakest falsely: or, "a lie" (e); it being contrary to their minds: so the prophets of the Lord, the ministers of the word, and even the word of God itself, are charged with falsehoods, when contrary to men's sentiments and lusts;
the Lord our God hath not sent thee to say, go not into Egypt to sojourn there; they did not care to own it was the word of the Lord, Whatever convictions of it they had in their minds; because they would not openly appear to be fighters against God, whom they professed to be their God; but deny that the prophet was sent by him with any such message to them; when they had all the reason to believe by former prophecies, which had had their fulfilment, that Jeremiah was a true prophet of the Lord, and that he had acted a very faithful part in the present affair: they themselves had sent him to the Lord to pray for them; he had done so, and the Lord had returned an answer by him; of which they had no reason to doubt, but their pride would not allow them to receive it.
(e) "mendacium", Schmidt.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On v7 Tahpanhes - It was at this time the place…
Tahpanhes - It was at this time the place where the king of Egypt made his residence.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv2, 6, 7 Verse 2. Thou speakest falsely] They had no other…
Verse 2. Thou speakest falsely] They had no other colour for their rebellion than flatly to deny that God had spoken what the prophet related.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv2, 4 Jer 43:2-3. Then spake Azariah, the son of Hoshaiah…
Jer 43:2-3. Then spake Azariah, the son of Hoshaiah — Called Jazaniah, Jer 42:1. We may observe many like instances in the books of Kings and Chronicles, of the same persons being called by two different names. And all the proud men — They who refused to obey Almighty God when his commands crossed their own inclinations. Saying unto Jeremiah, The Lord hath not spoken by thee — The constant method of hypocrites and infidels, who pretend they are not satisfied of the truth of divine revelation, when the true cause of their unbelief is, that God’s commands contradict their own lusts and appetites. But Baruch the son of Neriah setteth thee on against us — They would not directly accuse Jeremiah of partiality toward, or confederacy with the Chaldeans, as his enemies had done formerly, (Jer 37:13,) but they lay the blame upon Baruch, whom they knew to be an intimate companion of Jeremiah’s, and to have been kindly used by the Chaldeans upon Jeremiah’s account. — Lowth.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv4, 5, 7 All the people - Many, nevertheless, would be unwilling…
All the people - Many, nevertheless, would be unwilling agents, compelled to do what their unscrupulous leaders forced upon the community.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv2, 3, 6 Proud and headstrong. (Calmet) --- Sinful people easily become…
Proud and headstrong. (Calmet) --- Sinful people easily become worse. They are guilty of calumny, and comply not with their promise, chap. xlii. 5. (Worthington)
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).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv3, 5, 6, 7 Baruch--He being the younger spake out the revelations which…
Baruch--He being the younger spake out the revelations which he received from Jeremiah more vehemently. From this cause, and from their knowing that he was in favor with the Chaldeans, arose their suspicion of him. Their perverse fickleness was astonishing. In the forty-second chapter they acknowledged the trustworthiness of Jeremiah, of which they had for so long so many proofs; yet here they accuse him of a lie. The mind of the unregenerate man is full of deceits.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv2, 3, 5, 7 THE JOURNEY TO EGYPT, Jer_43:1-7.
THE JOURNEY TO EGYPT, Jer_43:1-7.
2. Azariah — See note on Jer_42:1. Possibly the change in the order of the names of Johanan and Azariah or Jezaniah indicates that the latter was the leader in this opposition against the prophet. Johanan now comes before us in a new light. Before we knew him as the friend of Gedaliah and the avenger of his death, but now the opposer and persecutor of Jeremiah.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv2, 3, 7 (2) Azariah the son of Hoshaiah.—The LXX., it will…
XLIII.
(2) Azariah the son of Hoshaiah.—The LXX., it will be remembered, gives this name in Jer_42:1, where the Hebrew has Jezaniah. Possibly, however, as suggested above, the two names represent brothers who were both prominent as leaders of the people. Here, we may note, he takes precedence of Johanan, probably as the chief spokesman of the prevailing discontent. The special mention of “all the proud men” suggests the thought that there were some who, left to themselves, would have been willing to follow the prophet’s counsel. Those who join in the protest content themselves with a flat denial of his inspiration, and charge him, as he had been charged before (Jer_37:13), with sinister intentions. It is suggestive, in connexion with the view taken in the Note on Jer_42:17, that the LXX., following apparently a different reading of the Hebrew, gives “all the aliens” instead of “all the proud.”
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv2, 3, 5, 7 All the proud men. It would seem as if…
All the proud men. It would seem as if the "proud men" were distinguished from others. Jeremiah had called the whole people together; (Jer_42:8) but a few domineering men assumed to represent the rest.
Ver. 2. Moral causes of unbelief.
Read full note →
The causes of unbelief may be either intellectual or moral. It is not just to assume that they are of the latter character. There is an honest doubt, and many a brave soul has been forced to fight its way over a wild desert of difficulties before seeing the light of Divine revelation. Nevertheless, it is necessary for our own warning and in controversy with others to remember that there are moral causes for unbelief, and that in some cases these may be much more operative than any purely intellectual consideration. Azariah and his friends have discovered no good ground for doubting the Divine authority of Jeremiah"s message. They have seen nothing to detract from the claims of the prophet and nothing to contradict what he says. Yet they reject his message and charge him with falsehood. The palpable explanation of their conduct may serve to explain the ground of much unbelief in our own day. In the main this consists in two things.
I THE UNPOPULARITY OF THE DOCTRINE. Jeremiah had run counter to the determination of the leaders of the people. Instead of modifying their conduct in obedience to the Divine message, they preferred to reject the message and deny its authority. This was most irrational, Yet it is a sample of the commonest conduct. People test their creed by their will instead of their reason and conscience and its own evidences. They say they do not like certain ideas, as though truth were a matter of taste. But truth is the statement of facts, and facts are not altered by sentiments. In the present instance the question was as to God"s will. Was it not possible from the first that this might contradict the opinions of the people? Otherwise what was the use of the prayer for direction, that these very men had asked Jeremiah to offer, and the reply to which was his unpopular message? If God"s will and truth always agreed with our private notions, what would be the good of revelation and commandment? It is in the conflict of the two that the chief value of the Divine message is to be found.
II THE PRIDE OF MAN. We are expressly told that they were "proud men" who rejected the prophet"s message. The rest of the people seem to have been willing to acquiesce in it. There is nothing so blinding as pride. Your proud man is an inevitable bigot. By undue assurance of knowledge he closes the avenues of fresh knowledge and limits his own possession of it. Thus pride cuts away the ground beneath its own feet.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain On v7 See, Jer 2:16; Jer 44:1. Called "Hanes," Isa 30:4.
Tahpanhes
See, Jer 2:16; Jer 44:1. Called "Hanes," Isa 30:4.
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On v4 all the people
all the people
This probably did not include every individual there. The word "all" is a generalization that means many people. AT: "many of the people" (See: Hyperbole and Generalization)
Read full note →
refused to listen to Yahweh's voice
Here "voice" represents commands. And here "to listen" means "to obey." AT: "would not obey Yahweh's command" (See: Metonymy)
where they had been scattered
This can be stated in active form. AT: "where Yahweh had scattered them" (See: Active or Passive)
Nebuzaradan
See how you translated this man's name in Jeremiah 39:9. (See: How to Translate Names)
Gedaliah ... Ahikam ... Shaphan
See how you translated these men's names in Jeremiah 39:14. (See: How to Translate Names)
Tahpanhes
See how you translated the name of this city in Jeremiah 2:16. (See: How to Translate Names)
translationWords
prince
voice
kingdom of Judah
commander
remnant
nation
prophet
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv3, 7 43:3 It is not known why Baruch was blamed.
43:3 It is not known why Baruch was blamed.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.