Jeremiah 43:3

KJV

But Baruch the son of Neriah setteth thee on against us, for to deliver us into the hand of the Chaldeans, that they might put us to death, and carry us away captives into Babylon.

KJV (with Strong's)

But Baruch {H1263} the son {H1121} of Neriah {H5374} setteth thee on {H5496} against us, for to {H4616} deliver {H5414} us into the hand {H3027} of the Chaldeans {H3778}, that they might put us to death {H4191}, and carry us away captives {H1540} into Babylon {H894}.

Complete Jewish Bible

Rather, Barukh the son of Neriyah is inciting you against us, so that we can be handed over to the Kasdim to be put to death or carried off as captives to Bavel."

Berean Standard Bible

Rather, Baruch son of Neriah is inciting you against us to deliver us into the hands of the Chaldeans, so that they may put us to death or exile us to Babylon!”

American Standard Version

but Baruch the son of Neriah setteth thee on 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.

Commentary

### SUMMARY
Jeremiah 43:3 captures the defiant and fear-driven accusation leveled by the Jewish remnant against Baruch, Jeremiah’s faithful scribe. Despite receiving God's unequivocal command through Jeremiah to remain in Judah and abstain from fleeing to Egypt, the people, consumed by terror of the Chaldeans, reject the divine word. They maliciously assert that Baruch has instigated Jeremiah to deliver a message specifically intended to betray them into the hands of the Babylonians for certain death and forced deportation, thereby disingenuously deflecting responsibility from their own rebellious hearts onto God's devoted messenger.

### CONTEXT
* **Literary Context:** This verse is situated at a critical juncture in the book of Jeremiah, immediately following God's clear and detailed instructions to the Jewish remnant. In [Jeremiah 42](/jeremiah/42 "Jeremiah 42 - God's Counsel to the Remnant"), the people had earnestly sought Jeremiah's intercession to know God's will regarding their future after the assassination of Gedaliah, the Babylonian-appointed governor. After a ten-day wait, Jeremiah delivered the Lord's unambiguous message: remaining in Judah would ensure divine protection and prosperity, while fleeing to Egypt would lead to their demise by sword, famine, and pestilence. Jeremiah 43:1-2 reveals their immediate rejection of this word, with Johanan and other proud men accusing Jeremiah of speaking falsely. Verse 3 specifically targets Baruch, framing him as the true instigator behind what they perceive as a malevolent plot. This sets the stage for their disobedient flight to Egypt, detailed in [Jeremiah 43:5-7](/jeremiah/43-5-7 "Jeremiah 43:5-7 - The Remnant Flees to Egypt"), and the subsequent unfolding of divine judgment.

* **Historical & Cultural Context:** The historical backdrop is the immediate aftermath of the fall of Jerusalem in 586 BC and the subsequent assassination of Gedaliah (recorded in [Jeremiah 41](/jeremiah/41 "Jeremiah 41 - Gedaliah's Assassination")). The Jewish remnant, comprising military commanders and common people, were terrified of Babylonian retribution for Gedaliah's death. Their fear was palpable, as the Chaldeans (Babylonians) were the dominant superpower, known for their ruthless military campaigns and the deportation of conquered peoples. Fleeing to Egypt, a traditional refuge and former oppressor of Israel, seemed a logical choice for self-preservation, given its historical power and distance from Babylon. Culturally, the people were accustomed to seeking prophetic counsel in times of crisis, yet often struggled with obedience when the divine word contradicted their perceived self-interest or deeply ingrained fears. The accusation against Baruch also reflects a common tactic of discrediting a message by attacking the messenger, particularly when the message is unwelcome.

* **Key Themes:** This verse powerfully underscores several prominent themes throughout Jeremiah and the broader prophetic literature. It highlights the pervasive theme of **Rejection of Divine Counsel**, where God's people, despite seeking His word, ultimately refuse to obey when it challenges their comfort or fears, as seen in their repeated disobedience throughout [Jeremiah's ministry](/jeremiah/7 "Jeremiah 7 - The Temple Sermon"). Another key theme is **Blame-Shifting and False Accusation**, as the remnant avoids responsibility for their own rebellious hearts by maligning Baruch and, by extension, Jeremiah. This echoes patterns of human sinfulness evident from [the Fall in Genesis 3](/genesis/3 "Genesis 3 - The Fall of Humanity"). The stark contrast between **Fear and Faith** is also central: their decision is driven by an intense fear of the Chaldeans, leading them to abandon faith in God's explicit promise of protection if they remained in the land. This fear-driven disobedience ultimately leads them into the very perils they sought to escape, a pattern frequently addressed by the prophets. Finally, the verse illustrates the **Integrity and Persecution of God's Messengers**, as Jeremiah and Baruch, who faithfully delivered an unpopular divine message, face suspicion, hostility, and unjust accusations, mirroring the experiences of many prophets in [Israel's history](/2_chronicles/36-15 "2 Chronicles 36:15-16 - Rejection of God's Messengers").

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **setteth thee on (Hebrew, _çûwth'_):** This verb (H5496) signifies "to prick," "stimulate," "entice," or "seduce." In this context, it carries the strong implication of malicious instigation or provocation. The remnant accuses Baruch of actively manipulating Jeremiah, suggesting he is not merely a scribe but an insidious advisor who is "setting Jeremiah on" against them. This charge is designed to undermine the divine authority of Jeremiah's message by portraying it as a human plot orchestrated by Baruch, thereby absolving themselves of the responsibility to obey.
* **hand (Hebrew, _yâd'_):** The Hebrew word (H3027) for "hand" is highly versatile, often signifying power, authority, or control. To be delivered "into the hand of the Chaldeans" means to be placed under their absolute dominion, subject to their will and overwhelming might. The accusation implies that Baruch's supposed scheme is to intentionally surrender them to the overwhelming military and political power of their enemies, leading to their complete subjugation and destruction.
* **carry us away captives (Hebrew, _gâlâh'_):** This primitive root (H1540) means "to denude," "to exile," or "to reveal." In the context of captivity, it vividly describes the act of being stripped of one's homeland, possessions, and freedom, and forcibly removed to a foreign land. The accusation reflects their profound fear of deportation, a common Babylonian practice, and suggests that Baruch's alleged counsel is a direct path to this dreaded fate, rather than a divinely ordained consequence of their own impending disobedience.

#### Verse Breakdown
* **"But Baruch the son of Neriah setteth thee on against us,"**: This opening clause presents the core accusation. The remnant directly blames Baruch, Jeremiah's faithful scribe, for influencing Jeremiah to deliver a message that they perceive as hostile and detrimental to their well-being. The phrase "setteth thee on" (H5496) implies malicious instigation, suggesting that Baruch is the true architect of this perceived plot, not God. This is a clear act of blame-shifting, attempting to discredit the divine message by attacking the integrity of its human conduits.
* **"for to deliver us into the hand of the Chaldeans,"**: This phrase articulates the perceived motive and immediate consequence of Baruch's alleged instigation. The remnant believes Baruch's intention is to "deliver" or hand them over to the "Chaldeans" (Babylonians). To be delivered "into the hand" (H3027) of an enemy signifies complete surrender and subjugation to their power and authority. This highlights their deep fear of Babylonian dominance and their belief that Jeremiah's message is a trap, rather than a divine warning.
* **"that they might put us to death, and carry us away captives into Babylon."**: This final clause describes the ultimate, dreaded outcome that the remnant fears and attributes to Baruch's supposed machinations. "Put us to death" (H4191) refers to execution, while "carry us away captives" (H1540) refers to forced deportation to Babylon (H894), the capital of the Babylonian empire. These were the very real consequences of resisting Babylonian power. The accusation reveals their profound terror of these fates and their refusal to believe that God's command to remain in Judah was truly for their protection, rather than a path to destruction.

#### Literary Devices
Jeremiah 43:3 employs several powerful literary devices. **Blame-shifting** is central, as the remnant deflects responsibility for their impending disobedience by unjustly accusing Baruch, and implicitly Jeremiah, of malicious intent. This serves to rationalize their rebellion against God's clear command. There is a strong element of **Irony** present; the very fate they accuse Baruch of orchestrating – death and captivity at the hands of the Chaldeans – is precisely what God warns will befall them if they flee to Egypt, as their chosen path of "safety" will lead to the destruction they sought to avoid. The verse also functions as **Foreshadowing**, hinting at the tragic consequences of their disobedience that will unfold in subsequent chapters, demonstrating the inevitable fulfillment of God's warnings. Furthermore, the accusation itself is a form of **Ad Hominem Attack**, discrediting the message by attacking the character and motives of the messenger, rather than engaging with the content of the divine word.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Jeremiah 43:3 serves as a stark illustration of humanity's perennial struggle with divine authority and the temptation to rationalize disobedience. The remnant's accusation against Baruch is not merely a personal attack but a profound rejection of God's revealed will, demonstrating a preference for perceived human wisdom and security over divine counsel. This act underscores the theological truth that true faith involves trusting God's word even when it contradicts our fears or desires. Their refusal to accept a difficult truth, coupled with their readiness to blame others, reveals a deep spiritual rebellion rooted in a lack of trust in God's sovereign care and protection. This passage highlights the dangerous consequences of allowing fear to dictate spiritual decisions, ultimately leading away from God's promised blessings and into greater peril.

* [Numbers 14:1-4](/numbers/14-1-4 "Numbers 14:1-4 - Israel's Rebellion at Kadesh Barnea")
* [Proverbs 16:25](/proverbs/16-25 "Proverbs 16:25 - The Way That Seems Right")
* [Matthew 23:37](/matthew/23-37 "Matthew 23:37 - Jesus Laments Over Jerusalem")

### REFLECTION AND APPLICATION
Jeremiah 43:3 offers profound lessons for contemporary believers, challenging us to examine our own responses when God's will diverges from our comfort zones or perceived security. The remnant's fear-driven decision to flee to Egypt, despite God's explicit command to remain, serves as a powerful cautionary tale against prioritizing human logic or emotional comfort over divine instruction. In our own lives, we often face situations where God's path seems counter-intuitive, difficult, or even dangerous. This verse calls us to cultivate a deep trust in God's sovereignty and goodness, even when His ways are mysterious or challenging. It also exposes the human tendency to deflect blame and accuse others when confronted with uncomfortable truths or the consequences of our own choices. True spiritual maturity involves humbly accepting God's word, taking responsibility for our actions, and choosing faith over fear, knowing that God's commands are always for our ultimate good and protection, even if they require us to step into the unknown.

#### Questions for Reflection
* **When faced with difficult choices, do I genuinely seek God's will, or do I primarily look for affirmation of my pre-determined desires?**
* **How do I respond when God's word or a difficult truth challenges my comfort, security, or personal plans? Do I resist, blame, or humbly submit?**
* **In what areas of my life am I currently allowing fear to dictate my decisions instead of trusting in God's sovereign care and provision?**
* **Am I quick to accuse others or external circumstances when I face the consequences of my own choices or hear an unwelcome truth?**

### FAQ
**Who was Baruch and why was he accused by the remnant?**

Answer: Baruch (H1263, meaning "blessed") was Jeremiah's faithful scribe and close confidant, often acting as his assistant and recorder of his prophecies. He is prominently featured in [Jeremiah 36](/jeremiah/36 "Jeremiah 36 - Baruch Writes Jeremiah's Prophecies"), where he writes down all of Jeremiah's prophecies at the prophet's dictation and reads them publicly. The remnant accused Baruch in [Jeremiah 43:3](/jeremiah/43-3 "Jeremiah 43:3 - The Accusation Against Baruch") of maliciously "setting on" Jeremiah (H5496, "to entice" or "provoke") against them. This accusation was a desperate attempt to discredit Jeremiah's divine message, which commanded them to remain in Judah and not flee to Egypt. By blaming Baruch, they sought to portray the message as a human plot, not a divine word, thereby justifying their own disobedience and fear-driven decision to seek refuge in Egypt. It was easier to accuse the messenger than to accept a difficult truth from God.

**Why did the remnant refuse God's clear command to stay in Judah?**

Answer: The remnant refused God's clear command, delivered through Jeremiah in [Jeremiah 42](/jeremiah/42 "Jeremiah 42 - God's Counsel to the Remnant"), primarily due to overwhelming fear and a profound lack of trust in God's protective promises. They had just witnessed the devastating Babylonian conquest of Jerusalem and the assassination of Gedaliah, the Babylonian-appointed governor. They feared swift and brutal Babylonian retribution for Gedaliah's death, believing that remaining in Judah would lead to their own demise (H4191, "death") and forced deportation (H1540, "captivity") to Babylon (H894). Despite God's explicit assurance that He would build them up and not pull them down if they stayed, their deep-seated fear of the Chaldeans (H3778) and a desire for perceived safety in Egypt overshadowed their faith. Their decision was driven by human logic and self-preservation instincts rather than reliance on divine providence.

### CHRIST-CENTERED FULFILLMENT
Jeremiah 43:3, with its depiction of a people rejecting God's clear word and falsely accusing His messenger, finds profound Christ-centered fulfillment in the life and ministry of Jesus. Just as the remnant accused Baruch of "setting on" Jeremiah to deliver a message of doom, so too did the religious leaders of Israel accuse Jesus of blasphemy, sedition, and being an agent of evil, despite His perfect obedience to the Father's will (e.g., [Matthew 26:65](/matthew/26-65 "Matthew 26:65 - Accusation of Blasphemy")). Jeremiah's message, though difficult, was God's path to life and protection; similarly, Jesus, the Word made flesh, came to offer true life and deliverance, yet He was rejected by His own people who preferred their own understanding and traditions (e.g., [John 1:11](/john/1-11 "John 1:11 - He Came to His Own")). The remnant's fear of death and captivity at the "hand of the Chaldeans" led them to flee to Egypt, a place of false security that ultimately brought the very destruction they sought to avoid. In stark contrast, Jesus, the true Lamb of God, willingly entered into the "hand" of His enemies and suffered death on the cross, not to lead His people to destruction, but to deliver them from the ultimate captivity of sin and spiritual death (e.g., [John 1:29](/john/1-29 "John 1:29 - Jesus, the Lamb of God") and [Colossians 1:13-14](/colossians/1-13-14 "Colossians 1:13-14 - Delivered from Darkness")). His sacrificial act offers the only true refuge and salvation, liberating us from the fear of death and the bondage of sin, fulfilling the promise of a secure dwelling found not in physical location, but in Him alone (e.g., [Hebrews 2:14-15](/hebrew/2-14-15 "Hebrews 2:14-15 - Deliverance from the Fear of Death")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Jeremiah 36:4

Then Jeremiah called Baruch the son of Neriah: and Baruch wrote from the mouth of Jeremiah all the words of the LORD, which he had spoken unto him, upon a roll of a book.

Jeremiah 45:1

¶ The word that Jeremiah the prophet spake unto Baruch the son of Neriah, when he had written these words in a book at the mouth of Jeremiah, in the fourth year of Jehoiakim the son of Josiah king of Judah, saying,

Jeremiah 45:3

Thou didst say, Woe is me now! for the LORD hath added grief to my sorrow; I fainted in my sighing, and I find no rest.

Jeremiah 36:10

Then read Baruch in the book the words of Jeremiah in the house of the LORD, in the chamber of Gemariah the son of Shaphan the scribe, in the higher court, at the entry of the new gate of the LORD'S house, in the ears of all the people.

Jeremiah 36:26

But the king commanded Jerahmeel the son of Hammelech, and Seraiah the son of Azriel, and Shelemiah the son of Abdeel, to take Baruch the scribe and Jeremiah the prophet: but the LORD hid them.

Jeremiah 43:6

[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 the son of Ahikam the son of Shaphan, and Jeremiah the prophet, and Baruch the son of Neriah.

Jeremiah 38:4

Therefore the princes said unto the king, We beseech thee, let this man be put to death: for thus he weakeneth the hands of the men of war that remain in this city, and the hands of all the people, in speaking such words unto them: for this man seeketh not the welfare of this people, but the hurt.