TRV
Translation
King James Version
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;
Complete Jewish Bible
Instead, Yochanan the son of Kareach and all the military commanders took all the remnant of Y'hudah who had returned from all the nations where they had been driven to live in the land of Y'hudah -
Berean Standard Bible
Instead, Johanan son of Kareah and all the commanders of the forces took the whole remnant of Judah, those who had returned to the land of Judah from all the nations to which they had been scattered,
American Standard Version
But Johanan the son of Kareah, and all the captains of the forces, took all the remnant of Judah, that were returned from all the nations whither they had been driven, to sojourn in the land of Judah;
World English Bible Messianic
But Yochanan the son of Kareah, and all the captains of the forces, took all the remnant of Judah, who were returned from all the nations where they had been driven, to live in the land of Judah;
Geneva Bible (1599)
But Iohanan the sonne of Kareah, and all the captaines of the hoste tooke all the remnant of Iudah, that were returned from al nations, whither they had bene driuen, to dwel in ye land of Iudah:
Young's Literal Translation
and Johanan son of Kareah, and all the heads of the forces, take all the remnant of Judah who have turned from all the nations whither they were driven to sojourn in the land of Judah,
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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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Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Jeremiah 43:5 meticulously records the decisive act of rebellion by Johanan son of Kareah and the military captains, who, in direct defiance of God's explicit command delivered through Jeremiah, forcibly gathered the remaining Judean population. This remnant, comprised of those who had returned to the land of Judah after being scattered among various nations, was taken by these leaders, not to remain in their homeland as God had instructed, but to be led into Egypt. This corporate act, driven by fear and a profound rejection of divine authority, sets the tragic stage for the unfolding consequences of human self-reliance over faithful obedience.
CONTEXT
Literary Context: Jeremiah 43:5 is positioned at a critical juncture in the narrative, immediately following God's unequivocal command to the remnant of Judah to remain in the land, promising divine protection and blessing if they obeyed, and severe warnings against going to Egypt (Jeremiah 42:7-19). The people had initially approached Jeremiah, earnestly requesting him to inquire of the Lord on their behalf and solemnly pledging to obey whatever God commanded (Jeremiah 42:5-6). However, the preceding verses (Jeremiah 43:1-4) reveal their immediate rejection of Jeremiah's prophetic word, accusing him of speaking falsely and asserting their own will. Thus, verse 5 marks the culmination of this internal dissent, translating their verbal rejection into a concrete act of active disobedience: gathering the people for the forbidden journey. This verse serves as the crucial bridge between the divine injunction and its tragic violation, directly preceding their arrival in Egypt as described in Jeremiah 43:6-7.
Historical & Cultural Context: This pivotal event unfolds in the immediate aftermath of the catastrophic destruction of Jerusalem and the Temple by the Babylonians in 586 BC, and the subsequent assassination of Gedaliah, the Babylonian-appointed governor over the remaining Judeans (Jeremiah 40-41). The surviving Judean population, gripped by profound fear of Babylonian reprisal for Gedaliah's death, sought a place of refuge. From a human perspective, Egypt, a traditional haven and historical ally for Judah, appeared to be a logical and safe choice, despite its long history of leading Israel astray and numerous prophetic warnings against reliance on its power (Isaiah 30:1-7). Culturally, the people were accustomed to seeking political and military alliances, often disregarding divine counsel against such foreign entanglements. The "remnant" mentioned here includes not only those who had survived the initial Babylonian conquest within Judah but also those who had previously fled to surrounding nations during the invasion and had since returned to the devastated land. These individuals found themselves in a state of extreme vulnerability and fear, making them susceptible to the leadership of Johanan and the captains who offered the perceived security of Egypt.
Key Themes: Jeremiah 43:5 powerfully illustrates several profound themes pervasive throughout the book of Jeremiah and the broader prophetic corpus. The most prominent is Disobedience to Divine Command, as Johanan and the captains directly contravene God's explicit instruction to remain in Judah. Their choice to prioritize human fear and strategic thinking over divine revelation underscores Israel's recurring pattern of rebellion against God's covenant. Another crucial theme is the Nature of the Remnant. While often a term of hope, signifying God's preservation of a faithful core (Isaiah 10:20-22), here the "remnant of Judah" refers to the physical survivors who, despite being divinely preserved, act in spiritual rebellion. This demonstrates that physical survival does not inherently equate to spiritual faithfulness or covenant obedience. Finally, the narrative starkly highlights the theme of Fear Versus Faith. The decision to flee to Egypt was driven by a deep-seated fear of Babylonian retribution rather than a trusting faith in God's promise of protection if they remained in the land (Jeremiah 42:10-12). This contrast vividly portrays the human tendency to rely on self-preservation and perceived safety rather than radical trust in God's sovereign care and His revealed word.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Jeremiah 43:5 employs several significant literary devices that amplify its theological message. Irony is profoundly present, as the concluding phrase "to dwell in the land of Judah" describes the very situation the leaders are actively dismantling. The remnant had returned to Judah with the intent to re-establish themselves, and God had explicitly commanded them to remain there for their well-being, yet Johanan "took" them precisely from this divinely appointed dwelling place. This creates a tragic contrast between God's will for their peaceful settlement and the human decision to abandon it. The passage also utilizes Foreshadowing, as this direct act of corporate disobedience foreshadows the further judgments, hardships, and ultimate demise that will befall the remnant in Egypt, thereby confirming Jeremiah's earlier warnings. Furthermore, a clear Contrast is established between divine wisdom and human folly. God's clear, protective command (recounted in Jeremiah 42) stands in stark opposition to the fear-driven, disobedient actions of Johanan and the captains, highlighting the persistent human tendency to trust in perceived safety and self-devised strategies rather than in divine promise and sovereign care.
THEOLOGICAL AND THEMATIC CONNECTIONS
Jeremiah 43:5 stands as a stark theological statement on the pervasive nature of human rebellion against divine authority, even in the face of overwhelming evidence of God's judgment and His preserving grace. It underscores the profound spiritual blindness that can afflict a people, leading them to choose self-reliance and fear over the explicit word of God. The "remnant" here is not a faithful remnant in the redemptive prophetic sense, but a physically surviving group whose leaders choose their own path. This act demonstrates that God's grace in preserving a remnant does not negate human free will or the severe consequences of disobedience. It highlights the persistent challenge of faith: trusting God's word even when it seems counter-intuitive, demands a difficult path, or contradicts human logic. The leaders' choice to "take" the people into Egypt, a land historically symbolic of bondage and a forbidden alliance for Israel, represents a regressive return to a pattern of distrusting God's provision and seeking security in human strength or foreign powers, ultimately leading to further spiritual and physical peril rather than safety.
REFLECTION AND APPLICATION
Jeremiah 43:5 serves as a powerful and sobering reminder that even in the face of clear divine revelation and recent experience of God's judgment, human fear, self-will, and a profound lack of faith can lead to catastrophic disobedience. This ancient narrative resonates deeply in contemporary life, challenging believers to honestly examine their own responses when God's commands or principles seem to contradict their perceived safety, logical solutions, or personal desires. Are we truly committed to obeying God's word, even when it requires us to step out of our comfort zones, trust in His unseen hand, or forgo what appears to be the most expedient or "safe" path? The actions of Johanan and the captains warn against the insidious dangers of allowing fear to dictate our decisions, for what seems like a prudent escape can often lead us further away from God's intended blessings and into deeper trouble. It compels us to cultivate a spirit of humble submission to God's revealed will, seeking His guidance above all else, and trusting in His protective care, rather than relying on our own limited understanding, the counsel of those who reject divine authority, or the allure of worldly security. Our ultimate safety and flourishing are found only in obedient faith.
Questions for Reflection
FAQ
Why did Johanan and the captains choose to go to Egypt despite God's clear command not to?
Answer: Johanan and the captains chose to go to Egypt primarily out of intense fear of Babylonian retribution following the assassination of Gedaliah, the Babylonian-appointed governor (see Jeremiah 41). They believed that by fleeing to Egypt, they would escape further punishment from Nebuchadnezzar. Although they had initially sought Jeremiah's counsel, promising to obey God's word (as seen in Jeremiah 42:5-6), when God's answer through Jeremiah explicitly commanded them to remain in Judah and sternly warned against going to Egypt (Jeremiah 42:19), they rejected it outright. They accused Jeremiah of lying and being influenced by Baruch (Jeremiah 43:2-3), demonstrating a profound lack of faith in God's protective promises and a clear preference for human strategy and perceived safety over divine revelation.
What happened to Johanan and the remnant of Judah after they went to Egypt?
Answer: After forcibly taking the remnant of Judah to Egypt, Johanan and the captains settled in Tahpanhes (Jeremiah 43:7). However, their disobedience did not bring them the safety they desperately sought. Jeremiah continued to prophesy against them in Egypt, declaring that Nebuchadnezzar, king of Babylon, would extend his conquest even to Egypt, setting his throne there and bringing destruction upon the land (Jeremiah 43:8-13). This prophecy was indeed fulfilled, as historical records confirm Babylonian campaigns into Egypt. Ultimately, those who went to Egypt, including Johanan and the disobedient remnant, perished there by sword, famine, and pestilence, just as God had warned (Jeremiah 44:11-14). Their flight to Egypt, intended as an escape from judgment, tragically led them directly into the path of further divine judgment and ultimate destruction.
CHRIST-CENTERED FULFILLMENT
Jeremiah 43:5, with its poignant narrative of a remnant led astray by disobedient leaders who choose human fear over divine command, finds profound Christ-centered fulfillment in the person and work of Jesus Christ. Unlike Johanan and the captains who "took" the remnant away from God's promised land and protection into further peril, Jesus is the ultimate Good Shepherd who gathers His flock, not to lead them into danger, but to bring them into eternal life and true, unshakeable security (John 10:11-18). The Judean remnant in Jeremiah's time chose human wisdom and self-preservation over divine command, leading to their demise and continued judgment. In stark contrast, Jesus perfectly embodied radical obedience to the Father's will, even to the point of sacrificial death on a cross (Philippians 2:8). He is the true and faithful "remnant" of Israel, the one righteous Son who fully trusts and obeys God, thereby securing salvation and a new covenant for all who believe. His own journey, including a temporary flight to Egypt as a child (Matthew 2:13-15), was not an act of disobedience but a miraculous fulfillment of prophecy, demonstrating God's sovereign hand even in seemingly contradictory circumstances. Through Christ, the ultimate act of "taking" was not a forced exile into judgment, but His taking upon Himself the sins of the world, leading His people into the true promised land of eternal fellowship with God, a dwelling place secured by His perfect obedience and atoning sacrifice (Hebrews 9:24). He is the one who truly gathers His people to dwell securely in God's presence forever.