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(15)All the men which knew that their wives had burned incense.—The fact thus mentioned incidentally shows that the prophet’s words inJeremiah 44:9 had not missed their mark. As of old—as, we may add, in the Rome of the Empire (Juvenal, Sat. vi. 526–534)—the women practised acultusin which their husbands acquiesced, even though they did not join in it.

Jeremiah 44:15.Then all the men and all the women that dwelt in Pathros— Which was Upper Egypt;answered Jeremiah,&c. — From this it appears with how much reason it was that God ordered Jeremiah to endeavour to prevent their going into Egypt, since the Israelitish women imitated the idolatry of the inhabitants of it, as soon as they came thither, and no people were immersed in a more absurd and shameful idolatry than the Egyptians. It is probable that when the Jewish women perceived the Egyptians to abound in riches and plenty, and to live in peace and security, they foolishly concluded that the gods which the Egyptians worshipped were more powerful, or more beneficent, than Jehovah, whom the Jews worshipped.

44:15-19 These daring sinners do not attempt excuses, but declare they will do that which is forbidden. Those who disobey God, commonly grow worse and worse, and the heart is more hardened by the deceitfulness of sin. Here is the real language of the rebellious heart. Even the afflictions which should have parted them from their sins, were taken so as to confirm them in their sins. It is sad when those who should quicken each other to what is good, and so help one another to heaven, harden each other in sin, and so ripen one another for hell. To mingle idolatry with Divine worship, and to reject the mediation of Christ, are provoking to God, and ruinous to men. All who worship images, or honour saints, and angels, and the queen of heaven, should recollect what came from the idolatrous practices of the Jews.Had burned incence - Omit "had;" burned incense. This appeal of the prophet was made at a public festival held somewhere in Pathros, i. e., Upper Egypt: for the women are assembled in a great congregation (compareJeremiah 26:9), here formed for religious purposes. As they advance in regular procession to worship the moon-goddess, in accordance as it seems with a vowJeremiah 44:17, Jeremiah meets them, makes the procession halt upon its way, and pronounces in Yahweh's name words of solemn warning. The reply that all the settlers in Egypt were formally putting themselves under the Queen of heaven's protection was made by the heads of the congregation.15. their wives—The idolatry began with them (1Ki 11:4; 1Ti 2:14). Their husbands' connivance implicated them in the guilt. The burning of incense was a religious rite, which God had appointed the Jews as a piece of Divine homage to be paid to him alone, and by an ordinary figure is put for worship; so as burning incense to other gods is the same with worshipping other gods. It should seem that all the Jews had not been thus far guilty, and those that did it were mostly women, or at least they were the leaders in this idolatry; and one would think the phrase implieth that those who were thus culpable did it with some privacy, so as all their husbands did not know of it; but those that did were as bad as their wives, conniving at them, and justifying them in their idolatry, and joining with them in the following peremptory answer to and contempt of the prophet.

Then all the men which knew that their wires had burnt incense unto other gods,.... Which was a rite God appointed to be used in his worship; and is here put for the whole of religious worship, which was given to idols by the Jewish women; this their husbands knew of, and winked at, and did not restrain them from it, as they should; they seem to be themselves irreligious persons, a sort of atheists, who had no regard for the true God, nor any other gods, and cared not who were worshipped:

and all the women that stood by; the wives of the men that stood by their husbands, and other women that stood and heard Jeremiah's sermon, and were conscious to themselves of being guilty of what they were charged with by him:

a great multitude, even all the people that dwelt in the land of Egypt,

in Pathros; in that part of Egypt so called, which was Thebais: here it seems Jeremiah was with that part of the people that took up their residence there; and by this it appears there was a large number of them, men and women, and who were all become idolaters, or connivers at, and encouragers of, such as were: these

answered Jeremiah, saying, one in the name of the rest made a reply, as follows:

Then all the men which knew that their wives had burned incense unto other gods, and all the women that stood by, a great multitude, even all the people that dwelt in the land of Egypt, in Pathros, answered Jeremiah, saying,

15.and all the women] It has been suggested that it is hardly likely that women would have come so far, and that “even … Pathros” is a gloss. Pathros was the S. part of what is now called Egypt, but was once politically separated from it, Ethiopia claiming its possession. It is identical with the Thebais of the Greeks, commencing a few miles S. of Memphis, and extending to Syene on the first cataract.

a great assembly] Du. followed by Co. reads (by a slight alteration in MT.)with a loud voice.

15–19. See introd. summary to the ch. This passage, unlike the preceding, apparently comes intact from Baruch’s memoirs.

Verses 15-19. - The reply of the people. The special mention of the women suggests that the occasion of the gathering was a festival in honour of the Queen of Heaven.Verse 15. -Had burned incense; rather,were burning incense. The practice was still going on. Jeremiah 44:15The answer of the people to this threatening address. -Jeremiah 44:15. "Then all the men who knew that their wives burned incense to other gods, and all the women standing [there], a great multitude, and all the people who dwelt in the land of Egypt, in Pathros, answered Jeremiah, saying,Jeremiah 44:16. [As for] the word which thou hast spoken unto us in the name of Jahveh, we will not hearken unto thee:Jeremiah 44:17. But we will certainly perform every word that has proceeded out of our own mouth, by burning incense to the queen of heaven, and pouring out libations to her, just as we have done, we and our fathers, our kings and our princes, in the cities of Judah, and in the streets of Jerusalem; and we were filled with bread, and became prosperous, and saw no evil.Jeremiah 44:18. But since we ceased to offer incense to the queen of heaven, and to pour out libations to her, we have been in want of everything, and are consumed by sword and famine.Jeremiah 44:19. And when we [women] have been burning incense to the queen of heaven, and poured out libations to her, have we made cakes to her without our husbands, making an image of her, and offering libations to her?" To the word of the prophet the men and women oppose their pretended experience, that the adoration of the queen of heaven has brought them comfort and prosperity, while the neglect of this worship, on the other hand, has brought want and misfortune. No doubt they inferred this, by the argument post hoc, ergo propter hoc, from the fact that, after idolatry had been rooted out by Josiah, adversity had befallen the land of Judah; while, up till that time, the kingdom of Judah had been independent, and, for more than a century before, had been spared the suffering of misfortune. Thus, through their blindness, peculiar to the natural man, they had overlooked the minor transient evils with which the Lord visits His people when they sin. Not till near the end of Josiah's reign did misfortune fall on Judah: this was when the Egyptian army, under Pharaoh-Necho, marched through Palestine; Josiah was slain in the battle he had lost, the land was laid waste by the enemy, and its inhabitants perished by sword and famine. InJeremiah 44:15, those who are represented speaking are all the men who knew of their wives' idolatry, i.e., who permitted it, and all the women, "a great company," i.e., gathered together in great numbers, and all the rest of the people who lived in Egypt. The specification "in Pathros" is not in apposition to the words "in the land of Egypt," but belongs to the verb ויּענוּ; it tells where the gathering took place, viz., in a district of Upper Egypt. From the presence of a large number of women, we may conclude that the assembly was a festival in honour of the queen of heaven. The former portion ofJeremiah 44:16 forms an absolute clause, from הדּבר to בּשׁם, "as regards the word which...we will not listen to thee," i.e., with regard to this word we obey thee not. The expression, "the word which has gone forth out of our mouth," points to the uttering of vows: cf.Numbers 30:13;Deuteronomy 23:24. 'כּל־הדּבר means "all that we have uttered as a vow," every vow to offer incense, etc., i.e., to present meat and drink offerings to the queen of heaven, - that shall we keep, fulfil, as we and our fathers have done in the land of Judah. On this mode of worship, cf.Jeremiah 7:17., and the remarks there made. "And we were satisfied with bread," i.e., in consequence of this worship we had amply sufficient food. Towbiym טובים, "good," well, comfortable; cf.Jeremiah 22:16. מן אז, "from that time" equals since. תּמנוּ is for תּמּנוּ, from תּמם, as inNumbers 17:1-13 :28; cf. Ewald, 197, a. To this statement on the part of the men, the women further add,Jeremiah 44:19, that they do not engage in this sacrificial worship or prepare the sacrificial cakes without their husbands, i.e., without their knowledge and approval. This is put forward by the women in the way of self-vindication; for, according to the law,Numbers 30:9., the husband could annul, i.e., declare not binding, any vow which had been made by his wife without his knowledge. Although it is women who are speaking, the masc. מקטּרים is used as being the gender which most commonly occurs; it also pretty often stands for the feminine. The inf. constr. וּלהסּך (with ל) is here employed, in conformity with later usage, instead of the inf. abs., for the finite verb, by way of continuation; cf. Ewald, 351, c, where, however, many passages have been set down as falling under this rule that demand a different explanation. The meaning of להעצבה is disputed; the final ה is a suffix, written with Raphe, though Mappik also occurs in some MSS. The Hiphil of this verb is found elsewhere only inPsalm 78:40, and there in the signification of vexing, grieving, like the Piel inIsaiah 63:10;Psalm 66:6. Ewald translates "in order to move her," i.e., make her well-disposed, - but quite arbitrarily, for to provoke is the very opposite of rendering propitious. The verb עצּב also signifies "to form, shape,"Job 10:8; and in this sense the Hiphil is used here, "in order to put them into shape," i.e., to form the moon-goddess (queen of heaven) in or on the sacrificial cakes (Kimchi, Raschi, Dahler, Maurer, Graf, etc.). The sacrificial cakes (כּוּנים, see onJeremiah 7:18) probably had the form of a crescent, or even of the full moon, like the σελῆναι of the Greeks, which used to be offered in Athens at the time of the full moon in the month of Munychion, to Artemis, as goddess of the moon; cf. Hermann, gottesdienstliche Alterthmer der Griechen, 2 Ausg. S. 146, Anm. 13, u. S. 414.Jeremiah 44:15 Interlinear
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