TRV
Translation
King James Version
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.
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.
World English Bible Messianic
but Baruch the son of Neriah sets you on against us, to deliver us into the hand of the Kasdim, that they may put us to death, and carry us away captive to Babylon.
Geneva Bible (1599)
But Baruch ye sonne of Neriah prouoketh thee against vs, for to deliuer vs into the hand of the Caldeans, that they might slay vs, and cary vs away captiues into Babel.
Young's Literal Translation
for Baruch son of Neriah is moving thee against us, in order to give us up into the hand of the Chaldeans, to put us to death, and to remove us to Babylon.'
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Commentary on Jeremiah 43 verses 1–7
1 ¶ And it came to pass, that when Jeremiah had made an end of speaking unto all the people all the words of the LORD their God, for which the LORD their God had sent him to them, even all these words,
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:
3 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.
4 So Johanan the son of Kareah, and all the captains of the forces, and all the people, obeyed not the voice of the LORD, to dwell in the land of Judah.
5 But Johanan the son of Kareah, and all the captains of the forces, took all the remnant of Judah, that were returned from all nations, whither they had been driven, to dwell in the land of Judah;
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.
7 So they came into the land of Egypt: for they obeyed not the voice of the LORD: thus came they even to Tahpanhes.
What God said to the builders of Babel may be truly said of this people that Jeremiah is now dealing with: Now nothing will be restrained from them which they have imagined to do, Gen 11:6. They have a fancy for Egypt, and to Egypt they will go, whatever God himself says to the contrary. Jeremiah made them hear all he had to say, though he saw them uneasy at it; it was what the Lord their God had sent him to speak to them, and they shall have it all. And now let us see what they have to say to it.
I. They deny it to be a message from God: Johanan, and all the proud men, said to Jeremiah, Thou speakest falsely, Jer 43:2. See here, 1. What was the cause of their disobedience - it was pride; only by that comes contention both with God and man. They were proud men that gave the lie to the prophet. They could not bear the contradiction of their sentiments and the control of their designs, no, not by the divine wisdom, by the divine will itself. Pharaoh said, Who is the Lord, that I should obey him? Exo 5:2. The proud unhumbled heart of man is one of the most daring enemies God has on this side hell. 2. What was the colour for their disobedience. They would not acknowledge it to be the word of God: The Lord hath not sent thee on this errand to us. Either they were not convinced that what was said came from God or (which I rather think) though they were convinced of it they would not own it. The light shone strongly in their face, but they either shut their eyes against it or would not confess that they saw it. Note, The reason why men deny the scriptures to be the word of God is because they are resolved not to conform to scripture-rules, and so an obstinate infidelity is made the sorry subterfuge of a wilful disobedience. If God had spoken to them by an angel, or as he did from Mount Sinai, they would have said that it was a delusion. Had they not consulted Jeremiah as a prophet? Had he not waited to receive instructions from God what to say to them? Had not what he said all the usual marks of prophecy upon it? Was not the prophet himself embarked in the same bottom with them? What interests could he have separate from theirs? Had he not always approved himself an Israelite indeed? And had not God proved him a prophet indeed? Had any of his words ever fallen to the ground? Why, truly, they had some good thoughts of Jeremiah, but they suggest (Jer 43:3), Baruch sets thee on against us. A likely thing, that Baruch should be in a plot to deliver them into the hands of the Chaldeans; and what would he get by that? If Jeremiah and he had been so well affected to the Chaldeans as they would represent them, they would have gone away at first with Nebuzaradan, when he courted them, to Babylon, and not have staid to take their lot with this despised ungrateful remnant. But the best services are no fences against malice and slander. Or, if Baruch had been so ill disposed, could they think Jeremiah would be so influenced by him as to make God's name an authority to patronise so villainous a purpose? Note, Those that are resolved to contradict the great ends of the ministry are industrious to bring a bad name upon it. When men will persist in sin they represent those that would turn them from it as designing men for themselves, nay, as ill-designing men against their neighbours. It is well for persons who are thus misrepresented that their witness is in heaven and their record on high.
II. They determine to go to Egypt notwithstanding. They resolve not to dwell in the land of Judah, as God had ordered them (Jer 43:4), but to go themselves with one consent and to take all that they had under their power along with them to Egypt. Those that came from all the nations whither they had been driven, to dwell in the land of Judah, out of a sincere affection to that land, they would not leave to their liberty, but forced them to go with them into Egypt (Jer 43:5), men, women, and children (Jer 43:6), a long journey into a strange country, an idolatrous country, a country that had never been kind of faithful to Israel; yet thither they would go, though they deserted their own land and threw themselves out of God's protection. It is the folly of men that they know not when they are well off, and often ruin themselves by endeavouring to better themselves; and it is the pride of great men to force those they have under their power to follow them, though ever so much against their duty and interest. These proud men compelled even Jeremiah the prophet and Baruch his scribe to go along with them to Egypt; they carried them away as prisoners, partly to punish them (and a greater punishment they could not inflict upon them than to force them against their consciences; theirs is the worst of tyranny who say to men's souls, even to good men's souls, Bow down, that we may go over), partly to put some reputation upon themselves and their own way. Though the prophets were under a force, they would make the world believe that they were voluntary in going along with them; and who could have blamed them for acting contrary to the word of the Lord if the prophets themselves had acted so? They came to Tahpanhes, a famous city of Egypt (so called from a queen of that name, Kg1 11:19), the same with Hanes (Isa 30:4); it was now the metropolis, for Pharaoh's house was there, Jer 43:9. No place could serve these proud men to settle in but the royal city and near the court, so little mindful were they of Joseph's wisdom, who would have his brethren settle in Goshen. If they had had the spirit of Israelites, they would have chosen rather to dwell in the wilderness of Judah than in the most pompous populous cities of Egypt.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–7. Public domain.
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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, 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, 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). 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. 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. 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.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
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.
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
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, 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 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, 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). 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). 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 and Colossians 1:13-14). 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).