Jeremiasza 43:13 Komentarz

Jeremiah had faithfully delivered his message from God in the foregoing chapter, and the case was made so very plain by it that one would have thought there needed no more words about it; but we find it quite otherwise. Here is, I. The people's contempt of this message; they denied it to be the word of God (Jer 43:1-3) and then made no difficulty of going directly contrary to it. Into Egypt they went, and took Jeremiah himself along with them (Jer 43:4-7). II. God's pursuit of them with another message, foretelling the king of Babylon's pursuit of them into Egypt (Jer 43:8-13).

INTRODUCTION TO JEREMIAH 43 This chapter contains the answer of the princes and people to the prophet's message; a relation of their going into Egypt; and a prophecy of the destruction of that land. The persons that gave the answer are described, some by name, and all by their character; and the time of their giving it is mentioned, in which they charge the prophet with a falsehood; impute the whole to an instigation of Baruch, and an ill design of his, and so were disobedient to the command of God, Jer 43:1; and went into Egypt, and carried all with them, of every rank, age, and sex, and even Baruch, and the prophet too, and came to Tahpanhes, the seat of the kings of Egypt, Jer 43:5; upon this a prophecy is delivered out, concerning the destruction of that country, which is signified by a symbol explained; the person, the instrument of it, is mentioned by name, Nebuchadnezzar king of Babylon; the devastation he should make is expressed by slaying with the sword, and carrying into captivity; by burning the temples of their gods, and breaking their images in pieces, Jer 43:8.

He shall break also the images of Bethshemesh, that is in the land of Egypt,.... Or, "of Heliopolis", as the Septuagint; the "city of the sun"; and so "Bethshemesh" here signifies the "house of the sun"; either it designs the temple of the sun, or the city where it was worshipped; as Heliopolis was famous for the worship of the sun, and for a magnificent temple in it, built for that purpose, and where abundance of persons resorted on that account, as Herodotus (l) observes; here were many images of the sun; and these now should be broke to pieces, when this city should become the city of destruction, as is foretold it should by Isaiah, Isa 19:18; where the Targum expressly calls it the city Bethshemesh, that is to be destroyed; See Gill on Isa 19:18. This is the same city that was formerly called On, and had a priest in Joseph's time, Gen 41:45; and the houses of the gods of the Egyptians shall he burn with fire; which is repeated, that it might be taken notice of, and for the confirmation of it; though the words may be rendered, so as to remove the tautology, "and with the houses of the gods of the Egyptians shall he burn it with fire" (m); that is, Bethshemesh, or "the house of the sun", that shall not escape, being a principal temple. The gods they worshipped were Mnevis and Apis, which were oxen consecrated to the sun and moon (n). So says Porphyry (o), speaking of the Egyptians, "they consecrate oxen to the sun and moon: that which is sacred to the sun at Heliopolis is called Mnevis, and is the greatest of them: it is very black, because much sun makes human bodies black; and the hairs of its tail, and of its whole body, contrary to other oxen, turn upwards, as the sun makes its course contrary to the pole; its testicles are the largest, because by the heat of the sun venereal desires are excited; hence the sun is said to make nature fruitful. To the moon they dedicate Taurus (or the bull), which they call Apis, and is blacker than others, bearing the signs of the sun and moon, because the light of the moon is from the sun; and the sign of the sun is the blackness of its body, and also the beetle that is under its tongue;'' and these were the images and gods of Bethshemesh or Heliopolis, that were to be destroyed by Nebuchadnezzar. Of his expedition into Egypt, whereby this prophecy was fulfilled, not only Josephus makes mention, but some Heathen writers gave plain hints of it. The Jewish historian says (p), that Nebuchadnezzar, five years after the destruction of Jerusalem, led his army into Coelesyria, and took it; and made war with the Ammonites and Moabites; and, having subdued these nations, made a push into Egypt, in order to destroy that, and slew the king of it: and Berosus says (q), that "Nebuchadnezzar having settled his affairs in Egypt, and other countries; and having committed to his friends the captives of the Jews, Phoenicians, Syrians, and the nations about Egypt, went to Babylon:'' and Megasthenes (r) relates, that "he conquered the greatest part of Lybia (or Africa) and Iberia;'' or, as it is elsewhere (s) expressed, "he led his army into Lybia and Iberia; and, having subdued these, carried colonies of them to the right of Pontus.'' (l) Euterpe, sive l. 2. c. 59. (m) So Schmidt. (n) Vid. Aelian. de Animal. l. 11. c. 11. (o) Apud Euseb. Praepar. Evangel. l. 3. c. 13. p. 117. (p) Joseph. Antiqu. l. 10. c. 9. sect. 7. (q) Apud Josph. Antiqu. ib. c. 11. sect 1. & contra Apion. l. 1. sect. 19. & Euseb. Praepar. Evangel. l. 9. c. 40. p. 455. (r) Apud Joseph. Antiqu. ib. & contra Apion. l. 1. sect. 20. (s) Apud Euseb. Praepar. Evangel. l. 9. c. 41. p. 456. Next: Jeremiah Chapter 44

“He shall break the obelisks of the city of the sun, which is in Egypt, and the temples of the gods of the Egyptians he shall burn with fire.” The city of the sun is Egyptian Heliopolis, which was known for excessive demonic veneration and worship of futile idols. It had tall obelisks of amazing size. The height of each was up to sixty cubits, the capitals on the top of the obelisks were from shining brass that weighed up to a thousand or more pounds. On these obelisks were standing images and likenesses of people and animals that the Gentiles were worshiping. Also, those obelisks were inscribed with sacred writings of pagan mysteries. It was written about these obelisks that the Lord would break them. It does not speak so much about divine destruction and demolition of these obelisks as such, as about the destruction of the worship of demons and idols, images of those who were engraved on those obelisks. It was demolished, destroyed and stopped when the Lord Christ was incarnated and came to this world. This is exactly what Isaiah proclaimed when he said, “The Lord is seated on the light cloud and comes to Egypt, and handmade Egyptian idols will tremble in front of his face.” The cloud on which the Lord is riding symbolizes for us the virgin Mary, who gave birth to God; it also symbolizes the living and clear message of the Lord’s gospel and the holy name of Christ that was proclaimed by the apostles (these divine preachers). On them, as on the light cloud, the Lord was seated and was proclaimed to the ends of the earth. Also, these clouds mystically symbolize holy prophets. Just as Isaiah writes that God, in a figurative image of the vineyard, was talking about the people of Israel and that he would break their fence and “order the clouds that they rain no rain on it,” so likewise in this passage clouds mean prophets who rain a heavenly rain on us.

The city had two names. It was called both On and Heliopolis. Exodus also taught this, for it says that the children of Israel built cities for Pharaoh: Pithom, Raamses and On, which is Heliopolis. God calls Nebuchadnezzar his servant, not because he is a servant in appearance or disposition but because he is a servant by nature: creation is the servant of the Creator. At the same time he teaches that Nebuchadnezzar does these things because God permits him to.

THE JEWS CARRY JEREMIAH AND BARUCH INTO EGYPT. JEREMIAH FORETELLS BY A TYPE THE CONQUEST OF EGYPT BY NEBUCHADNEZZAR, AND THE FATE OF THE FUGITIVES. (Jer 43:1-13) Azariah--the author of the project of going into Egypt; a very different man from the Azariah in Babylon (Dan 1:7; Dan 3:12-18). proud--Pride is the parent of disobedience and contempt of God.

images--statues or obelisks. Beth-shemesh--that is, "the house of the sun," in Hebrew; called by the Greeks "Heliopolis"; by the Egyptians, "On" (Gen 41:45); east of the Nile, and a few miles north of Memphis. Ephraim Syrus says, the statue rose to the height of sixty cubits; the base was ten cubits. Above there was a miter of a thousand pounds weight. Hieroglyphics are traced around the only obelisk remaining in the present day, sixty or seventy feet high. On the fifth year after the overthrow of Jerusalem, Nebuchadnezzar, leaving the siege of Tyre, undertook his expedition to Egypt [JOSEPHUS, Antiquities, 10.9,7]. The Egyptians, according to the Arabs, have a tradition that their land was devastated by Nebuchadnezzar in consequence of their king having received the Jews under his protection, and that it lay desolate forty years. But see on Eze 29:2; Eze 29:13. shall he burn--Here the act is attributed to Nebuchadnezzar, the instrument, which in Jer 43:12 is attributed to God. If even the temples be not spared, much less private houses. Next: Jeremiah Chapter 44

The march of the people to Egypt. - When Jeremiah had thus ended all the words which the Lord had announced to him for the people, then came forward Azariah (probably an error for Jezaniah, see on Jer 42:1) the son of Hoshaiah, Johanan the son of Kareah, and the rest of the insolent men, and said to Jeremiah, "Thou dost utter falsehood; Jahveh our God hath not sent thee unto us, saying, Ye must not go to Egypt to sojourn there; Jer 43:3. But Baruch the son of Neriah inciteth thee against us, in order to give us into the hand of the Chaldeans, to kill us, and to take us captive to Babylon." אמרים is not the predicate to כּל־האנשׁים, but forms a resumption of ויּאמר, with which it thus serves to connect its object, Jeremiah, and from which it would otherwise be pretty far removed. Azariah (or, more correctly, Jezaniah) occupies the last place in the enumeration of the captains, Jer 40:8, and in Jer 42:1 is also named after Johanan, who is the only one specially mentioned, in what follows, as the leader on the march. From this we may safely conclude that Jezaniah was the chief speaker and the leader of the opposition against the prophet. To avoid any reference to the promise they had made to obey the will of God, they declare that Jeremiah's prophecy is an untruth, which had been suggested to him, not by God, but by his attendant Baruch, with the view of delivering up the people to the Chaldeans.

In conclusion, mention is further made of the destruction of the famous temple of the Sun at Heliopolis, to show the fulfilment of the prophecy that all Egypt would fall under the power of Nebuchadnezzar. בּית שׁמשׁ, "House of the Sun," is the Hebrew rendering of the Egyptian Pe-râ, i.e., House of the Sun, the sacred name of the city vulgarly called On; see on Gen 41:45. It lay north-east from Cairo, near the modern village of Matarieh, and thus pretty far inland; it was renowned for its magnificent temple, dedicated to Râ, the Sun-god. At the entrance to this building stood several larger and smaller obelisks, of which the two larger, added to the two older ones by Pheron the son of Sesostris, were about 150 feet high. One of these the Emperor Augustus caused to be brought to Rome; the other was thrown down in the year 1160; while one of the more ancient but smaller obelisks still stands in its original position, raising its head in the midst of a beautiful garden over a mass of dense foliage. These obelisks are signified by מצּבות. The additional clause, "which is in the land of Egypt," does not belong to Beth-shemesh, as if it were appended for the purpose of distinguishing the city so named from Beth-shemesh in the land of Judah; the words are rather connected with מצּבות, and correspond with אלהי מצרים in the parallel member of the verse. The obelisks of the most famous temple of the Egyptian Sun-god are well known as the most splendid representatives of the glory of the Egyptian idolatry: the destruction of these monuments indicates the ruin of all the sanctuaries of the ancient kingdom of the Pharaohs. The last clause is a kind of re-echo from Jer 43:12; ישׂרף is strengthened by the addition of בּאשׁ for the purpose of giving a sonorous ending to the whole. - The king of Egypt is not named in the prophecy, but according to Jer 44:30 it is Pharaoh-Hophra, who is to be given into the power of Nebuchadnezzar. When we inquire as to the fulfilment of this prediction, we find M. Duncker, in his Gesch. des Alterthums, i. 841, giving a reply in these words: "Nebuchadnezzar did not fulfil these expectations (of Jeremiah, Jer 43:8-13; Jer 44:30, and of Ezekiel, Jer 29:32). He contented himself with having repelled the renewed attack of Egypt. The establishment of his dominion in Syria did not depend on his conquering Egypt; but Syria must obey him, throughout its whole extent. The capture of Jerusalem followed the siege of the island-town of Tyre (b.c. 586), the last city that had maintained its independence. The army of the Chaldean slay thirteen years before Tyre without being able to bring the king Ethbaal (Ithobal) under subjection. At last, in the year 573, a treaty was concluded, in which the Tyrians recognised the supremacy of the king of Babylon." That Tyre was brought into subjection is inferred by Duncker (in a note, p. 682), first, from the generally accepted statement of Berosus, that the whole of Phoenicia was subdued by Nebuchadnezzar (Josephus' Ant. x. 11. 1, and contra Ap. i. 19); secondly, from Josephus' statement (contra Ap. i. 21), that the kings Merbal and Hiram had been brought by the Tyrians from Babylon; and lastly, from the fact that, with the close of the siege, the reign of Ithobal ends and that of Baal begins. "It would thus appear that Ithobal was removed, and his family carried to Babylon." These facts, which are also acknowledged by Duncker, sufficiently show (what we have already pointed out in Ezekiel) that the siege of Tyre ended with the taking of this island-city. For, unless the besieged city had been taken by storm, or at least compelled to surrender, the king would not have let himself be dethroned and carried to Babylon. - But whence has Duncker derived the information that Nebuchadnezzar had no concern with the subjugation of Egypt, but merely with the establishment of his authority in Syria? Although Nebuchadnezzar began the siege of the island-city of Tyre soon after the destruction of Jerusalem, and required thirteen years to reduce it, yet it does not by any means follow from this that he had only to do with the strengthening of his authority in Syria, and no connection with the subjugation of Egypt; all that we can safely infer is, that he thought he could not attempt the conquest of Egypt with any certain prospect of success until he had subdued the whole of Syria. Besides, so long as such an one as Pharaoh-Hophra occupied the throne of Egypt, - who had not only sent an army to Zedekiah king of Judah to raise the siege of Jerusalem, but also (according to Herodotus, ii. 161, who draws from Egyptian sources) led an army to Sidon and fought a naval battle with the Tyrians; who (as Diod. Sic. i. 68 relates, also following Egyptian tradition) set out for Cyprus with abundant war-material and a strong army and fleet, and took Sidon by storm, while the rest of the towns submitted through fear; who, moreover, had defeated the Phoenicians and Cyprians in a naval engagement, and had returned to Egypt with immense spoil; - how could Nebuchadnezzar possibly think that his rule in Syria was firmly established? Such statements as those now referred to even Duncker does not venture to reject. We must, however, view them with a regard to the usual exaggerations by which the Egyptians were accustomed to extol the deeds of their Pharaohs; but after making all due allowance, we are led to this, that, after the fall of Tyre, Hophra sought to prevent the island of Cyprus as well as Tyre from becoming a dependency of Nebuchadnezzar. Could Nebuchadnezzar leave unmolested such an enemy as this, who, on the first suitable opportunity, would attempt to wrest the whole of Syria from him? So short-sighted a policy we could not attribute to such a conqueror as Nebuchadnezzar. Much more considerate is the judgment previously expressed regarding this by Vitringa, on Isa 19: "Etiamsi omnis historia hic sileret, non est probabile, Nebucadnezarem magnum dominatorem gentium, post Palaestinam et Phoeniciam subactam, non tentasse Aegyptum, et si tentaverit, tentasse frustra; et qu parte Aegyptum occupavit, eam non vastasse et desolasse." It is also to be borne in mind that the conquest of Egypt by Nebuchadnezzar, which is denied by Hitzig and Graf as well as Duncker, as it formerly was by Volney, is vouched for by the trustworthy testimony of Berosus (in Josephus, contra Ap. i. 19), who says that Nebuchadnezzar took Egypt (κρατῆσαι Αἰγύπτου, ̓Αραβίας, κ.τ.λ.); the denial, too, rests on a mere inference from the account given by Herodotus from the traditions of the priests regarding the reign of Apris (Hophra). If the witness of Berosus regarding the conquest of Syria and Phoenicia be trustworthy, why should his testimony concerning Egypt be unreliable? The account of Josephus (Ant. x. 9. 7), that Nebuchadnezzar, in the fifth year after the capture of Jerusalem, and the twenty-third year of his reign, invaded Egypt, killed the king (Hophra), put another in his place, and led captive to Babylon the Jews that had fled to Egypt, - this account will not admit of being brought forward (as has often been attempted, and anew, of late, by Mrc. von Niebuhr, Assur und Babel, S. 215) as sufficient testimony for a successful campaign carried on by Nebuchadnezzar against Egypt during the siege of Tyre. The difficulty in the way of proving that such a campaign actually took place is not so much that the death of Hophra in battle with Nebuchadnezzar, or his execution afterwards, contradicts all authenticated history, as that the particular statements of Josephus regarding this campaign, both as to the date and the carrying away to Babylon of the Jews that had fled to Egypt, are simply conclusions drawn from a combination of Jer 43:8-13 and Jer 44:30 with Jer 52:20; besides, the execution of King Hophra by Nebuchadnezzar is foretold neither by Jeremiah nor by Ezekiel. Ezekiel, in Jer 29-32, merely predicts the decline of the Egyptian influence, the breaking of the arm of Pharaoh, i.e., of his military power, and his fall into Sheol; but he does it in so ideal a manner, that even the words of Jer 30:13, "there shall be no more a prince out of the land of Egypt," - i.e., Egypt shall lose all her princes, just as her idols have been destroyed, - even these words cannot well be applied to the execution of Pharaoh-Hophra. But Jeremiah, in Jer 43:1-13 and in Jer 46:13., predicts merely the downfall of the pride and power of Pharaoh, and the conquest, devastation, and spoiling of Egypt by Nebuchadnezzar. And even in the words of Jer 44:30, "I (Jahveh) will deliver Pharaoh-Hophra into the hand of his enemies, and of those who seek his life, just as I delivered Zedekiah the king of Judah into the hand of Nebuchadnezzar his enemy, and of those who sought after his life," there is nothing definitely stated regarding Hophra's being executed by Nebuchadnezzar, or killed in battle with him. Such a reference cannot be made out from the words, even though we lay no emphasis on the plural "his enemies," in contrast with the expression "Nebuchadnezzar his enemy," and, according to Jer 46:26, understand Nebuchadnezzar and his servants as being included under the "enemies;" for certainly Zedekiah was not killed by Nebuchadnezzar, but merely taken prisoner and carried to Babylon. Besides, there was no need of special proof that the prophecies of Jeremiah regarding Egypt declare much more important matters than merely an expedition of Chaldean soldiers to Egypt, as well as the plunder of some cities and the carrying away of the Jews who resided there; and that, in Jer 44, what the Jews who went to Egypt against the will of God are threatened with, is not transportation to Babylon, but destruction in Egypt by sword, hunger, and pestilence, until only a few individuals shall escape, and these shall return to Judah (Jer 44:14, Jer 44:27-28). But if we compare with the prophecy of Jeremiah in Jer 43:8-13, and in Jer 46:13-26, that of Ezekiel in Jer 29:17-21, which was uttered or composed in the twenty-seventh year of the captivity of Jehoiachin, i.e., in the year 573, it becomes abundantly evident that Nebuchadnezzar cannot have invaded and conquered Egypt before that year, and not till after the fall of Tyre, which immediately ensued. And that this was actually the case, is put beyond doubt by the statement of Herodotus, ii. 161ff., regarding Apris, that he lost his throne and his life in consequence of being defeated in battle with the Cyrenians. What Herodotus assigns as the cause of the fall of Apris, is insufficient to account for the unhappy end of this king. Herodotus himself states, ii. 169, that the Egyptians were filled with the most intense hatred against Apris; the monuments also bear witness to this fact. This bitter feeling must have had a deeper source than merely the unsuccessful issue of a war with Cyrene; it receives its explanation only when we find that Apris, by his attempts against Nebuchadnezzar, had deserved and brought on the subjugation of Egypt by the king of Babylon; cf. Hvernick on Ezekiel, p. 500. By sending an auxiliary army to Judah, for the purpose of driving back the Chaldeans, and by forming an expedition to Cyprus and the cities of Phoenicia, which was evidently directed against the establishment of the Chaldean power in Phoenicia, Apris had so provoked the king of Babylon, that the latter, immediately after the subjugation of Tyre, entered on the campaign against Egypt, which he invaded, subdued, and spoiled, without, however, killing the king; him he preferred allowing to rule on, but as his vassal, and under the promise that he would recognise his authority and pay tribute, just as had been done with King Jehoiakim when Jerusalem was first taken. If all this actually took place (which we may well assume), Apris might probably have begun another war against Cyrene, after the Chaldeans had departed, in the hope of procuring some small compensation to the Egyptians for the defeat they had suffered from the Chaldeans, by subduing that province in the west; in this war the king might have lost his life, as Herodotus relates, through want of success in his attempt. In this say, the account of Herodotus regarding the death of Apris quite agrees with the conquest of Egypt by Nebuchadnezzar. But that Herodotus makes no mention of the conquest of Egypt, is sufficiently accounted for when we remember that he derived his information from the stories of the priests, who carefully omitted all mention of a struggle between Egypt and the power of Chaldea, since this had ended in the humiliation of Egypt; hence also mention was made only of the victories and mighty deeds of Necho II, while his defeat at Carchemish was passed over in silence.