TRV
Translation
King James Version
They are not humbled even unto this day, neither have they feared, nor walked in my law, nor in my statutes, that I set before you and before your fathers.
Complete Jewish Bible
To this day they remain unhumbled; they have not been afraid, and they have not lived according to my Torah or my regulations that I presented to you and your ancestors.'
Berean Standard Bible
To this day they have not humbled themselves or shown reverence, nor have they followed My instruction or the statutes that I set before you and your fathers.
American Standard Version
They are not humbled even unto this day, neither have they feared, nor walked in my law, nor in my statutes, that I set before you and before your fathers.
World English Bible Messianic
They are not humbled even to this day, neither have they feared, nor walked in my law, nor in my statutes, that I set before you and before your fathers.
Geneva Bible (1599)
They are not humbled vnto this day, neither haue they feared nor walked in my lawe nor in my statutes, that I set before you and before your fathers.
Young's Literal Translation
They have not been humbled unto this day, nor have they been afraid, nor have they walked in My law, and in My statutes, that I have set before you and before your fathers.
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Commentary on Jeremiah 44 verses 1–14
1 ¶ The word that came to Jeremiah concerning all the Jews which dwell in the land of Egypt, which dwell at Migdol, and at Tahpanhes, and at Noph, and in the country of Pathros, saying,
2 Thus saith the LORD of hosts, the God of Israel; Ye have seen all the evil that I have brought upon Jerusalem, and upon all the cities of Judah; and, behold, this day they are a desolation, and no man dwelleth therein,
3 Because of their wickedness which they have committed to provoke me to anger, in that they went to burn incense, and to serve other gods, whom they knew not, neither they, ye, nor your fathers.
4 Howbeit I sent unto you all my servants the prophets, rising early and sending them, saying, Oh, do not this abominable thing that I hate.
5 But they hearkened not, nor inclined their ear to turn from their wickedness, to burn no incense unto other gods.
6 Wherefore my fury and mine anger was poured forth, and was kindled in the cities of Judah and in the streets of Jerusalem; and they are wasted and desolate, as at this day.
7 Therefore now thus saith the LORD, the God of hosts, the God of Israel; Wherefore commit ye this great evil against your souls, to cut off from you man and woman, child and suckling, out of Judah, to leave you none to remain;
8 In that ye provoke me unto wrath with the works of your hands, burning incense unto other gods in the land of Egypt, whither ye be gone to dwell, that ye might cut yourselves off, and that ye might be a curse and a reproach among all the nations of the earth?
9 Have ye forgotten the wickedness of your fathers, and the wickedness of the kings of Judah, and the wickedness of their wives, and your own wickedness, and the wickedness of your wives, which they have committed in the land of Judah, and in the streets of Jerusalem?
10 They are not humbled even unto this day, neither have they feared, nor walked in my law, nor in my statutes, that I set before you and before your fathers.
11 Therefore thus saith the LORD of hosts, the God of Israel; Behold, I will set my face against you for evil, and to cut off all Judah.
12 And I will take the remnant of Judah, that have set their faces to go into the land of Egypt to sojourn there, and they shall all be consumed, and fall in the land of Egypt; they shall even be consumed by the sword and by the famine: they shall die, from the least even unto the greatest, by the sword and by the famine: and they shall be an execration, and an astonishment, and a curse, and a reproach.
13 For I will punish them that dwell in the land of Egypt, as I have punished Jerusalem, by the sword, by the famine, and by the pestilence:
14 So that none of the remnant of Judah, which are gone into the land of Egypt to sojourn there, shall escape or remain, that they should return into the land of Judah, to the which they have a desire to return to dwell there: for none shall return but such as shall escape.
The Jews in Egypt were now dispersed into various parts of the country, into Migdol, and Noph, and other places, and Jeremiah was sent on an errand from God to them, which he delivered either when he had the most of them together in Pathros (Jer 44:15) or going about from place to place preaching to this purport. He delivered this message in the name of the Lord of hosts, the God of Israel, and in it,
I. God puts them in mind of the desolations of Judah and Jerusalem, which, though the captives by the rivers of Babylon were daily mindful of (Psa 137:1), the fugitives in the cities of Egypt seem to have forgotten and needed to be put in mind of, though, one would have thought, they had not been so long out of sight as to become out of mind (Jer 44:2): You have seen what a deplorable condition Judah and Jerusalem are brought into; now will you consider whence those desolations came? From the wrath of God; it was his fury and his anger that kindled the fire which made Jerusalem and the cities of Judah waste and desolate (Jer 44:6); whoever were the instruments of the destruction, they were but instruments: it was a destruction from the Almighty.
II. He puts them in mind of the sins that brought those desolations upon Judah and Jerusalem. It was for their wickedness. It was this that provoked God to anger, and especially their idolatry, their serving other gods (Jer 44:3) and giving that honour to counterfeit deities, the creatures of their own fancy and the work of their own hands, which should have been given to the true God only. They forsook the God who was known among them, and whose name was great, for gods that they knew not, upstart deities, whose original was obscure and not worth taking notice of: "Neither they nor you, nor your fathers, could give any rational account why the God of Israel was exchanged for such impostors." They knew not that they were gods; nay, they could not but know that they were no gods.
III. He puts them in mind of the frequent and fair warnings he had given them by his word not to serve other gods, the contempt of which warnings was a great aggravation of their idolatry, Jer 44:4. The prophets were sent with a great deal of care to call to them, saying, Oh! do not this abominable thing that I hate. It becomes us to speak of sin with the utmost dread and detestation as an abominable thing; it is certainly so, for it is that which God hates, and we are sure that hid judgment is according to truth. Call it grievous, call it odious, that we may by all means possible put ourselves and others out of love with it. It becomes us to give warning of the danger of sin, and the fatal consequences of it, with all seriousness and earnestness: "Oh! do not do it. If you love God, do not, for it is provoking to him; if you love your own souls do not, for it is destructive to them." Let conscience do this for us in an hour of temptation, when we are ready to yield. O take heed! do not this abominable thing which the Lord hates; for, if God hates it, though shouldst hate it. But did they regard what God said to them? No: "They hearkened not, nor inclined their ear (Jer 44:5); they still persisted in their idolatries; and you see what came of it, therefore God's anger was poured out upon them, as at this day. Now this was intended for warning to you, who have not only heard the judgments of God's mouth, as they did, but have likewise seen the judgments of his hand, by which you should be startled and awakened, for they were inflicted in terrorem, that others might hear and fear and do no more as they did, lest they should fare as they fared."
IV. He reproves them for, and upbraids them with, their continued idolatries, now that they had come into Egypt (Jer 44:8): You burn incense to other gods in the land of Egypt. Therefore God forbade them to go into Egypt, because he knew it would be a snare to them. Those whom God sent into the land of the Chaldeans, though that was an idolatrous country, were there, by the power of God's grace, weaned from idolatry; but those who went against God's mind into the land of the Egyptians were there, by the power of their own corruptions, more wedded than ever to their idolatries; for, when we thrust ourselves without cause or call into places of temptation, it is just with God to leave us to ourselves. In doing this, 1. They did a great deal of injury to themselves and their families: "You commit this great evil against your souls (Jer 44:7), you wrong them, you deceive them with that which is false, you destroy them, for it will be fatal to them." Note, In sinning against God we sin against our own souls. "It is the ready way to cut yourselves off from all comfort and hope (Jer 44:8), to cut off your name and honour; so that you will, both by your sin and by your misery, become a curse and a reproach among all nations. It will become a proverb, As wretched as a Jew. It is the ready way to cut off from you all your relations, all that you shave have joy of and have your families built up in, man and woman, child and suckling, so that Judah shall be a land lost for want of heirs." 2. They filled up the measure of the iniquity of their fathers, and, as if that had been too little for them, added to it (Jer 44:9): "Have you forgotten the wickedness of those who are gone before you, that you are not humbled for it as you ought to be, and afraid of the consequences of it?" Have you forgotten the punishments of your fathers? so some read it. "Do you not know how dear their idolatry cost them? And yet dare you continue in that vain conversation received by tradition from you fathers, though you received the curse with it?" He reminds them of the sins and punishments of the kings of Judah, who, great as they were, escaped not the judgments of God for their idolatry; yea, and they should have taken warning by the wickedness of their wives, who had seduced them to idolatry. In the original it is, And of his wives, which, Dr. Lightfoot thinks, tacitly reflects upon Solomon's wives, particularly his Egyptian wives, to whom the idolatry of the kings of Judah owed its original. "Have you forgotten this, and what came of it, that you dare venture upon the same wicked courses?" See Neh 13:18, Neh 13:26. "Nay, to come to your own times, Have you forgotten your own wickedness and the wickedness of your wives, when you lived in prosperity in Jerusalem, and what ruin it brought upon you? But, alas! to what purpose do I speak to them?" (says God to the prophet, Jer 44:10) "they are not humbled unto this day, by all the humbling providences that they have been under. They have not feared, nor walked in my law." Note, Those that walk not in the law of God do thereby show that they are destitute of the fear of God.
V. He threatens their utter ruin for their persisting in their idolatry now that they were in Egypt. Judgment is given against them, as before (Jer 42:22), that they shall perish in Egypt; the decree has gone forth, and shall not be called back. They set their faces to go into the land of Egypt (Jer 44:12), were resolute in their purpose against God, and now God is resolute in his purpose against them: I will set my face to cut off all Judah, Jer 44:11. Those that think not only to affront, but to confront, God Almighty, will find themselves outfaced; for the face of the Lord is against those that do evil, Psa 34:16. It is here threatened concerning these idolatrous Jews in Egypt, 1. That they shall all be consumed, without exception; no degree nor order among them shall escape: They shall fall, from the least to the greatest (Jer 44:12), high and low, rich and poor. 2. That they shall be consumed by the very same judgments which God made use of for the punishment of Jerusalem, the sword, famine, and pestilence, Jer 44:12, Jer 44:13. They shall not be wasted by natural deaths, as Israel in the wilderness, but by these sore judgments, which, by flying into Egypt, they thought to get out of the reach of. 3. That none (except a very few that will narrowly escape) shall ever return to the land of Judah again, Jer 44:14. They thought, being nearer, that they stood fairer for a return to their own land than those that were carried to Babylon; yet those shall return, and these shall not; for the way in which God has promised us any comfort is much surer than that in which we have projected it for ourselves. Observe, Those that are fretful and discontented will be uneasy and fond of change wherever they are. The Israelites, when they were in the land of Judah, desired to go into Egypt (Jer 42:22), but when they were in Egypt they desired to return to the land of Judah again; they lifted up their soul to it (so it is in the margin), which denotes an earnest desire. But, because they would not dwell there when God commanded it, they shall not dwell they were they desire it. If we walk contrary to God, he will walk contrary to us. How can those expect to be well off who would not know when they were so, though God himself told them?
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–14. Public domain.
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John ChrysostomAD 407
HOMILIES ON ROMANS 14
Then, since they kept on in a state of incurable madness and were not to be sobered even by the rest being carried away, he first exhorts them to remain there. But when they kept not up to this but deserted to Egypt, this indeed God allowed them but requires of them not to desert to pagan religion as well as to Egypt. But when they did not comply in this either, he sends the prophet along with them, so that they might not after all suffer total disaster. For since they did not follow him when he called, he next follows them to discipline them and prevent their being hurried further into vice, as a father full of affection does to a child who takes all treatment in the same peevish way, conducting him about everywhere with himself and following him about. This was the reason why God sent not Jeremiah only into Egypt but also Ezekiel into Babylon, and they did not refuse to go.
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 44:10 delivers a profound and sorrowful indictment against the Jewish remnant in Egypt, exposing their unyielding spiritual obduracy and persistent rebellion against God. Despite having witnessed the catastrophic divine judgments, including the utter destruction of Jerusalem and the exile of their brethren, they remained unhumbled, devoid of reverential fear for the Lord, and continued to disregard His covenantal law and statutes. This verse tragically illustrates that even the most devastating trials do not automatically lead to repentance without a genuine, contrite turning of the heart toward God.
CONTEXT
Literary Context: Jeremiah 44:10 is strategically placed within the climactic final prophecies of Jeremiah, specifically directed at the Jewish community that had fled to Egypt following the destruction of Jerusalem and the assassination of Gedaliah. The preceding chapters, Jeremiah 42 and Jeremiah 43, meticulously record God's explicit command, delivered through Jeremiah, forbidding the remnant from seeking refuge in Egypt. God promised protection and flourishing in Judah if they obeyed, but warned of certain destruction if they defied Him. Despite this clear divine instruction, the people defiantly chose to settle in Egypt, dismissing Jeremiah's words as deceitful (Jeremiah 43:2). Jeremiah 44 then chronicles Jeremiah's final, desperate attempt to call them to repentance, highlighting their pervasive idolatry, particularly their fervent worship of the "Queen of Heaven" (Jeremiah 44:17-19). Verse 10 functions as a summarizing accusation, providing the theological rationale for the impending judgment upon them in Egypt: their past sufferings had produced no genuine spiritual transformation.
Historical & Cultural Context: The historical setting for Jeremiah 44:10 is the immediate aftermath of the Babylonian conquest of Judah and the devastating destruction of Jerusalem in 586 BC. The once-proud city and its sacred Temple lay in ruins, and a significant portion of the populace had been forcibly carried into Babylonian exile (2 Kings 25:8-12). A small remnant, including the prophet Jeremiah, remained in Judah under the governorship of Gedaliah. However, Gedaliah's subsequent assassination ignited widespread fear among the remaining Jews, prompting them to flee to Egypt, seeking perceived safety and sustenance, despite God's explicit prohibition. Culturally, the worship of foreign deities, such as the "Queen of Heaven" (likely referring to Ishtar or Astarte), was a deeply entrenched and persistent syncretistic practice among the Israelites, a spiritual plague that had afflicted them for centuries (Judges 2:13 and 1 Kings 11:5). Their flight to Egypt was not merely a geographical relocation but a profound spiritual regression, a return to the very land from which God had miraculously delivered their ancestors, and a renewed embrace of the idolatrous practices prevalent in that land. Their utter failure to be humbled by the catastrophic events they had just endured demonstrates a profound spiritual blindness and an entrenched resistance to God's covenantal demands.
Key Themes: Jeremiah 44:10 powerfully contributes to several overarching themes central to the book of Jeremiah and the broader prophetic tradition. Firstly, it starkly highlights the theme of Persistent Disobedience and Unrepentance. Despite God's repeated warnings, patient appeals, and severe judgments, the people's hearts remained stubbornly hardened, utterly unwilling to turn from their idolatrous ways. This ingrained stubbornness is a recurring motif throughout Jeremiah, graphically illustrating the depths of human rebellion against divine authority. Secondly, the verse underscores the tragic Absence of Reverential Fear of the Lord. True fear of God is not a paralyzing terror but a profound, holy awe that naturally leads to obedience, wisdom, and a desire to honor Him (Proverbs 9:10). Their palpable lack of such fear meant they had no proper regard for God's holiness, omnipotence, or commands, leading to their audacious defiance. Thirdly, it emphasizes the blatant Rejection of God's Law and Statutes. The covenant God graciously made with Israel at Sinai provided a clear, life-giving path for blessing and prosperity (Deuteronomy 30:15-20). Their refusal to "walk in my law" signifies a deliberate, ongoing, and comprehensive defiance of this divine framework, leading inevitably to further judgment. Finally, the verse speaks to the devastating Consequences of Unlearned Lessons, demonstrating unequivocally that suffering alone does not guarantee repentance. Without a responsive and contrite heart, even the most devastating experiences can fail to produce spiritual transformation, leading only to a deeper spiral of judgment.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Jeremiah 44:10 masterfully employs several potent literary devices to convey its urgent and condemnatory message. Most prominent is the use of Anaphora and Parallelism through the repeated negative construction: "neither have they feared, nor walked..." This creates a rhythmic, insistent, and comprehensive accusatory tone, emphasizing the multifaceted nature of their spiritual failures. This repetition underscores that their disobedience was not isolated but encompassed a lack of internal humility, an absence of reverential fear, and a pervasive failure of external obedience to God's Law. The phrase "unto this day" functions as a powerful Temporal Marker and Emphasis, highlighting the enduring and unyielding nature of their rebellion, powerfully suggesting that even the most severe divine judgments (such as the utter destruction of Jerusalem) had failed to break their stubborn will. The verse also serves as a direct Indictment, a formal, divine accusation delivered through His prophet, laying bare the people's profound guilt and providing the clear justification for the impending judgment. Finally, the stark contrast between God's clear, consistent revelation ("that I set before you and before your fathers") and their persistent, defiant disobedience creates a strong sense of Irony and profound Pathos, revealing God's deep disappointment and the tragic, self-inflicted consequences of human rebellion.
THEOLOGICAL AND THEMATIC CONNECTIONS
Jeremiah 44:10 profoundly illustrates the sobering biblical truth that outward suffering and divine discipline do not automatically produce inward repentance or spiritual transformation. The remnant's unhumbled state, their palpable lack of fear for God, and their blatant disregard for His law reveal a deep-seated spiritual pathology – a hardened, impenitent heart resistant to divine discipline and correction. This verse underscores the critical importance of a responsive and contrite heart to God's dealings, whether manifested in judgment or in mercy. True repentance involves not merely regret for consequences but a genuine contrite spirit, a profound, reverential awe for God's holiness and supreme authority, and a sincere, practical commitment to walk in His ways. It speaks to the enduring nature of the covenant relationship, where God's law is not merely a set of burdensome rules but a gracious guide for life, intrinsically designed to foster a loving, obedient, and flourishing relationship with Him. The people's tragic failure to learn from their long history of disobedience, even after witnessing the cataclysmic destruction of their nation, serves as a stark and timeless warning against spiritual amnesia and the perilous dangers of persistent, unyielding rebellion.
REFLECTION AND APPLICATION
Jeremiah 44:10 offers a timeless and profoundly sobering mirror for self-examination, challenging us to honestly consider the true state of our hearts in the face of life's inevitable trials and God's clearly revealed will. Are we genuinely humbled by the circumstances God allows in our lives, allowing them to soften our hearts, expose our sin, and draw us into deeper dependence upon Him, or do we stubbornly resist His discipline, hardening ourselves against His refining and sanctifying work? Do we possess a reverential fear of the Lord that profoundly shapes our decisions, motivates our obedience, and cultivates a deep desire to honor Him, or do we treat His commands casually, prioritizing our own desires, comforts, or perceived wisdom above His sovereign will? Our faith is not merely intellectual assent or a set of abstract beliefs, but a dynamic call to "walk" in His law and statutes, integrating His truth, principles, and commands into the very fabric of our daily lives and choices. This verse powerfully reminds us that true spiritual growth and transformation come not simply from experiencing difficulties, but from a humble, obedient, and teachable response to them. We must actively and intentionally learn from our past mistakes, from the lessons of biblical history, and from God's providential dealings, allowing His Word and His Spirit to lead us to genuine repentance, a contrite heart, and a life characterized by faithful obedience.
Questions for Reflection
FAQ
What is the significance of the phrase "unto this day" in Jeremiah 44:10?
Answer: The phrase "unto this day" (H3117, yôwm) carries significant weight, emphasizing the persistent, unyielding, and chronic nature of the people's rebellion. It highlights that despite the passage of time and the devastating judgments they had already experienced—most notably the utter destruction of Jerusalem and the subsequent exile—their hearts remained stubbornly hardened and impenitent. This phrase underscores that the divine discipline and suffering had not produced the desired spiritual transformation, indicating a deep-seated and continuous resistance to God's call for repentance. It conveys a sense of God's enduring patience, yet also His profound disappointment at their continued stubbornness, which ultimately necessitates further and more severe judgment as described throughout Jeremiah 44.
What is the difference between "my law" and "my statutes" in this verse?
Answer: "My law" (H8451, tôwrâh) generally refers to God's divine instruction, teaching, or overall guidance, often encompassing the entire body of revealed truth, particularly the Pentateuch (the first five books of the Old Testament) and the covenant given at Mount Sinai. It represents God's comprehensive moral and spiritual framework for His people. "My statutes" (H2708, chuqqâh) refers to specific enactments, ordinances, or decrees. These are particular rules, regulations, or established customs that God "set" (H5414, nâthan) before His people, providing concrete applications and detailed expressions of the broader law. Together, "law" and "statutes" represent the comprehensive framework of God's covenantal requirements, encompassing both general principles and specific commands, all of which the people had failed to obey in their daily lives.
CHRIST-CENTERED FULFILLMENT
Jeremiah 44:10, with its stark and sorrowful indictment of Israel's unhumbled and disobedient heart, powerfully foreshadows the profound need for a new covenant and a new, transformative work of God that only Christ could accomplish. The inherent inability of the Old Covenant people to truly "humble" themselves, to genuinely "fear" God, or to consistently "walk" in His law, despite repeated divine instruction, prophetic warnings, and severe judgment, reveals the fundamental weakness of the Law to transform the human heart from within (Romans 8:3). This verse highlights precisely the core problem that the New Covenant, inaugurated by Jesus Christ, was divinely designed to solve: the problem of a hardened, rebellious heart. Jesus Christ perfectly fulfilled the Law and the Prophets, not only through His sinless life of perfect obedience but also, and supremely, through His ultimate act of self-humiliation, taking on human flesh and humbling Himself "even to the point of death on a cross" (Philippians 2:7-8). Through His atoning sacrifice on the cross, He provides the sole means for genuine repentance, forgiveness, and a truly transformed heart, enabling believers to receive the Holy Spirit, who graciously writes God's law "on their hearts" and minds (Jeremiah 31:33 and Hebrews 8:10). Thus, what the Old Covenant people tragically failed to do—to walk in God's law out of a humble, reverent, and obedient heart—is now gloriously made possible for all who are united to Christ, empowered by His indwelling Spirit to live lives of true obedience and profound fear of the Lord (Ezekiel 36:26-27).