Jeremiah 44:20

Translation
King James Version
¶ Then Jeremiah said unto all the people, to the men, and to the women, and to all the people which had given him that answer, saying,
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KJV (with Strong's)
Then Jeremiah H3414 said H559 unto all the people H5971, to the men H1397, and to the women H802, and to all the people H5971 which had given him that answer H1697 H6030, saying H559,
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Complete Jewish Bible
Then Yirmeyahu said to all the people - to the men, the women, and all the people who had answered him back:
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Berean Standard Bible
Then Jeremiah said to all the people, both men and women, who were answering him,
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American Standard Version
Then Jeremiah said unto all the people, to the men, and to the women, even to all the people that had given him that answer, saying,
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World English Bible Messianic
Then Jeremiah said to all the people, to the men, and to the women, even to all the people who had given him an answer, saying,
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Geneva Bible (1599)
Then said Ieremiah vnto all the people, to the men, and to the women, and to all the people which had giuen him that answere, saying,
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Young's Literal Translation
And Jeremiah saith unto all the people, concerning the men and concerning the women, and concerning all the people who are answering him, saying:
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In the KJVVerse 20,031 of 31,102

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SUMMARY

Jeremiah 44:20 marks a pivotal moment in the prophet's final recorded confrontation with the rebellious Judahite remnant in Egypt. Following their brazen declaration of unwavering commitment to idolatry, particularly the worship of the "queen of heaven," this verse sets the stage for Jeremiah to deliver God's severe and comprehensive rebuke. It emphasizes that his solemn message is directed to every individual—men and women alike—who had defiantly rejected the Lord's clear warnings and rationalized their apostasy.

CONTEXT

  • Literary Context: This verse serves as the immediate and crucial transition point from the people's defiant declaration of idolatry to Jeremiah's authoritative, divinely-inspired response. In Jeremiah 44:16-19, the Judahite remnant had audaciously proclaimed their intent to continue burning incense and pouring out drink offerings to the "queen of heaven," even attributing their past prosperity to these pagan rituals and their current suffering to abandoning them. Jeremiah 44:20 initiates the prophet's direct counter-argument and pronouncement of divine judgment, which extends through Jeremiah 44:21-30. It is a pivotal verse that shifts the narrative from human rebellion to God's resolute and final pronouncement through His faithful messenger.
  • Historical & Cultural Context: The setting for this confrontation is Egypt, specifically cities like Tahpanhes, Migdol, and Memphis, where the Judahite remnant had fled after the fall of Jerusalem in 586 BCE and the subsequent assassination of Gedaliah. This flight was a direct act of disobedience to God's explicit command delivered through Jeremiah in Jeremiah 42:1-22. Culturally, the worship of the "queen of heaven" (likely Ishtar/Astarte, a prominent Mesopotamian and Canaanite fertility goddess) was a deeply entrenched practice among some Judahites, even prior to the exile. Their justification for continuing this idolatry, as articulated in Jeremiah 44:17, reveals a profound spiritual blindness and a syncretistic theology that directly defied the exclusive worship of Yahweh. They tragically misinterpreted divine judgment as a consequence of abandoning pagan deities, rather than recognizing it as the result of their persistent apostasy.
  • Key Themes: Jeremiah 44:20 encapsulates several critical themes prevalent throughout the book of Jeremiah and the broader prophetic literature. It powerfully illustrates the profound Defiance and Rebellion of God's people, who, despite witnessing the devastating consequences of their apostasy in Jerusalem, hardened their hearts and openly rejected divine counsel. This verse also underscores the unwavering Prophetic Authority and Confrontation, as Jeremiah, God's faithful messenger, stands firm against popular idolatry and delivers an unpopular but necessary truth. Furthermore, it introduces the theme of the Gravity of Disobedience, signaling that the people's stubbornness has reached a point necessitating a direct and severe divine response. Their "answer" was not a misunderstanding but a deliberate choice to persist in sin, inviting inevitable and comprehensive judgment, as foretold in Jeremiah 44:26-27.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • said (Hebrew, ʼâmar', H559): This primitive root signifies "to say" or "to speak" with a broad semantic range, encompassing declaring, commanding, affirming, or even thinking. In this context, it denotes Jeremiah's authoritative and direct verbal response, indicating a formal, divinely-commissioned pronouncement rather than a casual remark. It emphasizes the solemn weight and divine origin of the words about to be uttered, highlighting Jeremiah's role as God's mouthpiece.
  • people (Hebrew, ʻam', H5971): Derived from a root meaning "to congregate," this term refers to a people as a congregated unit, a nation, or a community. Its significant repetition in the verse ("all the people," "all the people") underscores the collective nature of the defiance and, consequently, the comprehensive scope of Jeremiah's address and the judgment that would follow. It highlights that the apostasy was not an isolated incident but a pervasive spiritual condition within the Judahite remnant.
  • answer (Hebrew, dâbâr', H1697): This word, often translated "word" or "matter," carries a broad semantic range, including speech, affair, or a thing spoken of. Here, it specifically refers to the defiant declaration made by the people in Jeremiah 44:16-19. By using "answer," the text emphasizes that Jeremiah's subsequent words are a direct, divinely-inspired rebuttal to their specific act of rebellion, self-justification, and spiritual blindness.

Verse Breakdown

  • "¶ Then Jeremiah said unto all the people,": This opening clause, marked by the KJV's paragraph symbol, signals a significant narrative shift and the commencement of Jeremiah's formal, divinely-commissioned response. It establishes Jeremiah as the active agent, speaking directly and with divine authority to the entire assembled community, setting a tone of solemn confrontation.
  • "to the men, and to the women, and to all the people": This phrase meticulously emphasizes the comprehensive nature of Jeremiah's audience and, by extension, the widespread nature of the idolatry and rebellion. By explicitly mentioning "men" and "women," the text highlights that the sin was not confined to a particular group or gender but permeated the entire remnant, making the coming judgment universally applicable. The repetition of "all the people" powerfully reinforces this inclusivity, leaving no doubt about the collective accountability.
  • "which had given him [that] answer, saying,": This final clause directly links Jeremiah's impending speech to the specific, defiant declaration of the people found in the preceding verses. It underscores that Jeremiah's words are a direct, divine counter-argument to their stubborn resolve to continue worshiping the "queen of heaven," setting the stage for a precise and unsparing confrontation of their false reasoning and idolatrous practices.

Literary Devices

Jeremiah 44:20 employs several literary devices to heighten the drama and underscore the significance of this pivotal moment. The most prominent is Direct Address, as Jeremiah speaks explicitly "unto all the people, to the men, and to the women," leaving no ambiguity about the target of his message. This directness emphasizes the personal and communal accountability of the Judahites for their actions. Repetition is also powerfully evident in the phrase "all the people," which is used twice within the verse, emphasizing the universality of the defiance and the comprehensive scope of the prophet's impending rebuke. This repetition highlights that the sin was not isolated but a collective act of rebellion against God. Furthermore, the verse functions as a Transitional Marker, signaling a crucial shift from the people's defiant declaration to God's authoritative and final response delivered through His prophet. The KJV's introductory paragraph mark ("¶") visually reinforces this solemn and significant transition, preparing the reader for the gravity and divine weight of Jeremiah's subsequent words.

THEOLOGICAL AND THEMATIC CONNECTIONS

Jeremiah 44:20 is a powerful testament to the unwavering nature of God's truth confronting human rebellion. Theologically, it underscores the profound principle that God always provides a clear word, even when it is rejected, and that persistent disobedience carries severe and inevitable consequences. The people's "answer" was not merely a misunderstanding or an oversight but a deliberate and defiant choice to replace the living God with pagan deities, falsely believing that idolatry brought prosperity—a profound theological error rooted in spiritual blindness. Jeremiah's response, initiated here, embodies the prophetic role of standing in the gap, delivering God's uncompromising message regardless of its popularity or the people's hardened hearts. This moment highlights the divine patience that precedes judgment, yet also the terrifying inevitability of that judgment when grace and clear warnings are continually spurned. It reveals God's commitment to His covenant, even when His people are unfaithful, ensuring that His word will always be fulfilled.

REFLECTION AND APPLICATION

This verse serves as a profound and timeless warning for all generations, urging us to examine our own hearts and how we respond to God's revealed word. The Judahites in Egypt were tragically self-deceived, clinging to a false narrative that their idolatry brought blessing, despite overwhelming evidence of God's judgment and the clear warnings of His prophet. This challenges us to be vigilant against rationalizing our own sins, seeking justification for choices that contradict biblical truth, or attributing our blessings to anything other than God's grace. Are there areas in our lives where we, like the Judahites, offer God "answers" that are rooted in our desires, perceived benefits, or cultural norms, rather than in humble submission to His commands? We are called to listen attentively to God's voice, as revealed in Scripture, through spiritual leaders, or through circumstances, even when it challenges our comfort zones, popular opinions, or deeply ingrained habits. This passage also powerfully reminds us of the communal aspect of faith and sin; our choices, both individual and collective, have far-reaching spiritual consequences for ourselves and those around us.

Questions for Reflection

  • In what ways might I be tempted to rationalize disobedience or believe that my own methods, rather than God's, will bring true prosperity or blessing?
  • How do I respond when God's word, delivered through Scripture, spiritual leaders, or circumstances, directly confronts a belief or practice I hold dear?
  • What is my responsibility in my community or family to speak truth, or to receive it, even when it is unpopular or challenging?

FAQ

Why is Jeremiah's audience specified as "men and women" in this verse?

Answer: The explicit mention of "men and women" underscores the pervasive and communal nature of the idolatry and rebellion among the Judahite remnant in Egypt. The worship of the "queen of heaven" was not confined to a specific group, social class, or gender; rather, it was a widespread practice that involved all segments of society, indicating a deep-seated spiritual apostasy. By addressing both men and women, Jeremiah emphasizes that the sin of idolatry was a collective act of defiance against God, and therefore, the impending divine judgment would be comprehensive, affecting everyone who had participated in this shared rebellion, as detailed in Jeremiah 44:25-27.

What was "that answer" the people had given Jeremiah, to which he is now responding?

Answer: "That answer" refers to the defiant and stubborn declaration made by the Judahite remnant in Jeremiah 44:16-19. In those verses, the people explicitly stated their unwavering intention to continue burning incense and pouring out drink offerings to the "queen of heaven." They audaciously justified their idolatry by claiming that they experienced prosperity when they engaged in these pagan rituals and only suffered disaster when they ceased, directly contradicting God's covenant and His clear warnings delivered through Jeremiah. Jeremiah 44:20 marks the prophet's direct, divinely-inspired rebuttal to this specific act of open rebellion and profound self-deception, setting the stage for God's final word of judgment.

CHRIST-CENTERED FULFILLMENT

Jeremiah 44:20, though a scene of profound human rebellion and divine judgment, ultimately points to the necessity and glory of Christ. Jeremiah, standing as God's faithful prophet, confronts a people who have willfully rejected the living God for idols, a pattern of human sin that echoes throughout salvation history. This prophetic confrontation foreshadows the ultimate confrontation between God's truth and human sin embodied in Jesus Christ. Where Jeremiah delivered God's word to a hardened people, Jesus himself is the Word made flesh, the perfect revelation of God who came to a world that "did not know him" (John 1:10). The people's rejection of Jeremiah's message, rooted in their desire for self-justification and false security, mirrors humanity's rejection of the Son of God, who came to save them from their idolatry and rebellion. Unlike the defiant Judahites, Christ perfectly obeyed the Father, offering himself as the ultimate sacrifice for sin, thereby addressing the very idolatry and spiritual adultery of which the people of Jeremiah's day were guilty. Through His atoning work on the cross, He provides the only true "answer" to humanity's rebellion, offering not judgment for those who believe, but reconciliation, forgiveness, and true spiritual prosperity—a peace and life that cannot be found in any false god or human justification (Romans 5:1). He is the ultimate Prophet, Priest, and King, through whom God speaks His final and complete word to humanity (Hebrews 1:1-2), calling all to turn from their self-deception and find life in Him alone.

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Commentary on Jeremiah 44 verses 20–30

I. II. Main points1. 2. Sub-points

Daring sinners may speak many a bold word and many a big word, but, after all, God will have the last word; for he will be justified when he speaks, and all flesh, even the proudest, shall be silent before him. Prophets may be run down, but God cannot; nay, here the prophet would not.

I. Jeremiah has something to say to them from himself, which he could say without a spirit of prophecy, and that was to rectify their mistake (a wilful mistake it was) concerning the calamities they had been under and the true intent and meaning of them. They said that these miseries came upon them because they had now left off burning incense to the queen of heaven. "No," says he, "it was because you had formerly done it, not because you had now left it off." When they gave him that answer, he immediately replied (Jer 44:20) that the incense which they and their fathers had burnt to other gods did indeed go unpunished a great while, for God was long-suffering towards them, and during the day of his patience it was perhaps, as they said, well with them, and they saw no evil; but at length they grew so provoking that the Lord could no longer bear (Jer 44:22), but began a controversy with them, whereupon some of them did a little reform; their sins left them, for so it might be said, rather than that they left their sins. But their old guilt being still upon the score, and their corrupt inclinations still the same, God remembered against them the idolatries of their fathers, their kings, and their princes, in the streets of Jerusalem, which they, instead of being ashamed of, gloried in as a justification of them in their idolatries; they all came into his mind (Jer 44:21), all the abominations which they had committed (Jer 44:22) and all their disobedience to the voice of the Lord (Jer 44:23), all were brought to account; and therefore, to punish them for these, is their land a desolation and a curse, as at this day (Jer 44:22); therefore, not for their late reformation, but for their old transgressions, has all this evil happened to them, as at this day, Jer 44:23. Note, The right understanding of the cause of our troubles, one would think, should go far towards the cure of our sins. Whatever evil comes upon us, it is because we have sinned against the Lord, and should therefore stand in awe and sin not.

II. Jeremiah has something to say to them, to the women particularly, from the Lord of hosts, the God of Israel, They have given their answer; now let them hear God's reply, Jer 44:24. Judah, that dwells in the land of Egypt, has God speaking to them, even there; that is their privilege. Let them observe what he says; that is their duty, Jer 44:26. Now God, in his reply, tells them plainly,

1.That, since they were fully determined to persist in their idolatry, he was fully determined to proceed in his controversy with them; if they would go on to provoke him, he would go on to punish them, and see which would get the better at last. God repeats what they had said (Jer 44:25): "You and your wives are agreed in this obstinacy; you have spoken with your mouths and fulfilled with your hands; you have said it, and you stand to it, have said it and go on to do accordingly, We will surely perform our vows that we have vowed, to burn incense to the queen of heaven," as if, though it were a sin, yet their having vowed to do it were sufficient to justify them in the doing of it; whereas no man can by his vow make that lawful to himself, much less duty, which God has already made sin. "Well" (says God), "you will accomplish, you will perform, your wicked vows: now hear what is my vow, what I have sworn by my great name;" and, if the Lord hath sworn, he will not repent, since they have sworn and will not repent. With the froward he will show himself froward, Psa 18:26. (1.) He had sworn that what little remains of religion there were among them should be lost, Jer 44:26. Though they joined with the Egyptians in their idolatries, yet they continued upon many occasions to make mention of the name of Jehovah, particularly in their solemn oaths; they said, Jehovah liveth, he is the living God, so they owned him to be, though they worshipped dead idols; they swear, The Lord liveth (Jer 5:2), but I fear they retained this form of swearing more in honour of their nation than of their God. But God declares that his name shall no more be thus named by any man of Judah in all the land of Egypt; that is, there shall be no Jews remaining to use this dialect of their country, or, if there be, they shall have forgotten it and shall learn to swear, as the Egyptians do, by the life of Pharaoh, not of Jehovah. Note, Those are very miserable whom God has so far left to themselves that they have quite forgotten their religion and lost all the remains of their good education. Or this may intimate that God would take it as an affront to him and would resent it accordingly, if they did make mention of his name and profess any relation to him. (2.) He hath sworn that what little remnant of people there was there should all be consumed (Jer 44:27): I will watch over them for evil; no opportunity shall be let slip to bring some judgment upon them, until there be an end of them and they be rooted out. Note, To those whom God finds impenitent sinners he will be found an implacable Judge. And, when it comes to this, they shall know (Jer 44:28) whose word shall stand, mind or theirs. They said that they should recover themselves when they returned to worship the queen of heaven; God said they should ruin themselves; and now the event will show which was in the right. The contest between God and sinners is whose word shall stand, whose will shall be done, and who shall get the better. Sinners say that they shall have peace though they go on; God says they shall have no peace. But when God judges he will overcome; God's word shall stand, and not the sinner's.

2.He tells them that a very few of them should escape the sword, and in process of time return into the land of Judah, a small number (Jer 44:28), next to none, in comparison with the great numbers that should return out of the land of the Chaldeans. This seems designed to upbraid those who boasted of their numbers that concurred in sin; there were none to speak of that did not join in idolatry: "Well," says God, "and there shall be as few that shall escape the sword and famine."

3.He gives them a sign that all these threatenings shall be accomplished in their season, that they shall be consumed here in Egypt and shall quite perish: Pharaoh-hophra, the present king of Egypt, shall be delivered into the hand of his enemies that seek his life - of his own rebellious subjects (so some) under Amasis, who usurped his throne - of Nebuchadnezzar king of Babylon (so others), who invaded his kingdom; the former is related by Herodotus, the latter by Josephus. It is likely that this Pharaoh had tempted the Jews to idolatry by promises of his favour; however, they depended upon him for his protection, and it would be more than a presage of their ruin, it would be a step towards it, if he were gone. They expected more from him than from Zedekiah king of Judah; he was a more potent and politic prince. "But," says God, "I will give him into the hand of his enemies, as I gave Zedekiah." Note, Those creature-comforts and confidences that we promise ourselves most from may fail us as soon as those that we promise ourselves least from, for they are all what God makes them, not what we fancy them.

The sacred history records not the accomplishment of this prophecy, but its silence is sufficient; we hear no more of these Jews in Egypt, and therefore conclude them, according to this prediction, lost there; for no word of God shall fall to the ground.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 20–30. 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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