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Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Jeremiah 42:7–22. His three-level outline is real structure in the source text, so it is rendered as structure.
We have here the answer which Jeremiah was sent to deliver to those who employed him to ask counsel of God.
I.It did not come immediately, not till ten days after, Jer 42:7.
They were thus long held in suspense, perhaps, to punish them for their hypocrisy or to show that Jeremiah did not speak of himself, nor what he would, for he could not speak when he would, but must wait for instructions. However, it teaches us to continue waiting upon God for direction in our way. The vision is for an appointed time, and at the end it shall speak.
II.When it did come he delivered it publicly, both to the captains and to all the people, from the meanest to those in the highest station; he delivered it fully and faithfully as he received it, as he had promised that he would keep nothing back from them. If Jeremiah had been to direct them by his own prudence, perhaps he could not have told what to advise them to, the case was so difficult; but what he has to advise is what the Lord the God of Israel saith, to whom they had sent him, and therefore they were bound in honour and duty to observe it. And this he tells them,
1.That it is the will of God that they should stay where they are, and his promise that, if they do so, it shall undoubtedly be well with them he would have them still to abide in this land, Jer 42:10. Their brethren were forced out of it into captivity, and this was their affliction; let those therefore count it a mercy that they may stay in it and a duty to stay in it. Let those whose lot is in Canaan never quit it while they can keep it. It would have been enough to oblige them if God had only said, "I charge you upon your allegiance to abide still in the land;" but he rather persuades them to it as a friend than commands it as a prince.
(1.)He expresses a very tender concern for them in their present calamitous condition: It repenteth me of the evil that I have done unto you. Though they had shown small sign of their repenting of their sins, yet God, as one grieved for the misery of Israel (Jdg 10:16), begins to repent of the judgments he had brought upon them for their sins. Not that he changed his mind, but he was very ready to change his way and to return in mercy to them. God's time to repent himself concerning his servants is when he sees that, as here, their strength is gone, and there is none shut up or left, Deu 32:36.
(2.)He answers the argument they had against abiding in this land. They feared the king of Babylon (Jer 41:18), lest he should come and avenge the death of Gedaliah upon them, though they were no way accessory to it, nay, had witnessed against it. The surmise was foreign and unreasonable; but, if there had been any ground for it, enough is here said to remove it (Jer 42:11): "Be not afraid of the king of Babylon, though he is a man of great might and little mercy, and a very arbitrary prince, whose will is a law, and therefore you are afraid he will upon this pretence, though without colour of reason, take advantage against you; be not afraid of him, for that fear will bring a snare: fear not him, for I am with you; and, if God be for you to save you, who can be against you to hurt you?" Thus has God provided to obviate and silence even the causeless fears of his people, which discourage them in the way of their duty; there is enough in the promises to encourage them.
(3.)He assures them that if they will still abide in this land they shall not only be safe from the king of Babylon, but be made happy by the King of kings: "I will build you and plant you; you shall take root again, and be the new foundation of another state, a phoenix-kingdom, rising out of the ashes of the last." It is added (Jer 42:12), I will show mercies unto you. Note, In all our comforts we may read God's mercies. God will show them mercy in this, that not only the king of Babylon shall not destroy them, but he shall have mercy upon them and help to settle them. Note, Whatever kindness men do us we must attribute it to God's kindness. He makes those whom he pities to be pitied even by those who carried them captives, Psa 106:46. "The king of Babylon, having now the disposal of the country, shall cause you to return it to your own land, shall settle you again in your own habitations and put you in possession of the lands that formerly belonged to you." Note, God has made that our duty which is really our privilege, and our obedience will be its own recompence. "Abide in this land, and it shall be your own land again and you shall continue in it. Do not quit it now that you stand so fair for the enjoyment of it again. Be no so unwise as to forsake your own mercies for lying vanities."
2.That as they tender the favour of God and their own happiness they must by no means think of going into Egypt, not thither of all places, not to that land out of which God had delivered their fathers and which he had so often warned them not to make alliance with nor to put confidence in. Observe here,
(1.)The sin they are supposed to be guilty of (and to him that knew their hearts it was more than a supposition): "You begin to say, We will not dwell in this land (Jer 42:13); we will never think that we can be safe in it, no, not though God himself undertake our protection. We will not continue in it, no, not in obedience to the voice of the Lord our God. He may say what he please, but we will do what we please. We will go into the land of Egypt, and there will we dwell, whether God give us leave and go along with us or no," Jer 42:14. It is supposed that their hearts were upon it: "If you wholly set your faces to enter into Egypt, and are obstinately resolved that you will go and sojourn there, though God oppose you in it both by his word and by his providence, then take what follows." Now the reason they go upon in this resolution is that "in Egypt we shall see no war, nor have hunger of bread,; as we have had for a long time in this land," Jer 42:14. Note, It is folly to quit our place, especially to quit the holy land, because we meet with trouble in it; but greater folly to think by changing our place to escape the judgments of God, and that evil which pursues sinners in every way of disobedience, and which there is no escaping but by returning to our allegiance.
(2.)The sentence passed upon them for this sin, if they will persist in it. It is pronounced in God's name (Jer 42:15): "Hear the word of the Lord, you remnant of Judah, who think that because you are a remnant you must be spared of course (Jer 42:2) and indulged in your own humour." [1.] Did the sword and famine frighten them? Those very judgments shall pursue them into Egypt, shall overtake them, and overcome them there (Jer 42:16, Jer 42:17): "You think, because war and famine have long been raging in this land, that they are entailed upon it; whereas, if you trust in God, he can make even this land a land of peace to you; you think they are confined to it, and, if you can get clear of this land, you shall get out of the reach of them, but God will send them after you wherever you go." Note, the evils we think to escape by sin we certainly and inevitably run ourselves upon. The men that go to Egypt in contradiction to God's will, to escape the sword and famine, shall die in Egypt by sword and famine. We may apply it to the common calamities of human life; those that are impatient of them, and think to avoid them by changing their place, will find that they are deceived and that they do not at all better themselves. The grievances common to men will meet them wherever they go. All our removes in this world are but from one wilderness to another; still we are where we were. [2.] Did the desolations of Jerusalem frighten them? Were they willing to get as far as they could from them? They shall meet with the second part of them too in Egypt (Jer 42:18): As my anger and fury have been poured out here upon Jerusalem, so they shall be poured out upon you in Egypt. Note, Those that have by sin made God their enemy will find him a consuming fire wherever they go. And then you shall be an execration and an astonishment. The Hebrews were of old an abomination to the Egyptians (Gen 43:32), and now they shall be made more so than ever. When God's professing people mingle with infidels, and make their court to them, they lose their dignity and make themselves a reproach.
3.That God knew their hypocrisy in their enquiries of him, and that when they asked what he would have them to do they were resolved to take their own way; and therefore the sentence which was before pronounced conditionally is made absolute. Having set before them good and evil, the blessing and the curse, in the close he makes application of what he had said. And here, (1.) He solemnly protests that he had faithfully delivered his message, Jer 42:19. The conclusion of the whole matter is, "Go not down into Egypt; you disobey the command of God if you do, and what I have said to you will be a witness against you; for know certainly that, whether you will hear or whether you will forbear, I have plainly admonished you; you cannot now plead ignorance of the mind of God." (2.) He charges them with base dissimulation in the application they made to him for divine direction (Jer 42:20): "You dissembled in your hearts; you professed one thing and intended another, promising what you never meant to perform." You have used deceit against your soul (so the margin reads it); for those that think to put a cheat upon God will prove in the end to have put a damning cheat upon themselves. (3.) He is already aware that they are determined to go contrary to the command of God; probably they discovered it in their countenance and secret mutterings already, before he had finished his discourse. However, he spoke from him who knew their hearts: "You have not obeyed the voice of the Lord your God; you have not a disposition to obey it." Thus Moses, in the close of his farewell sermon, had told them (Deu 31:27, Deu 31:29), I know thy rebellion and thy stiff neck, and that you will corrupt yourselves. Admire the patience of God, that he is pleased to speak to those who, he knows, will not regard him, and deal with those who, he knows, will deal very treacherously, Isa 48:8. (4.) He therefore reads them their doom, ratifying what he had said before: Know certainly that you shall die by the sword, Jer 42:22. God's threatenings may be vilified, but cannot be nullified, by the unbelief of man. Famine and pestilence shall pursue these sinners; for there is no place privileged from divine arrests, nor can any malefactors go out of God's jurisdiction. You shall die in the place whither you desire to go. Note, We know not what is good for ourselves; and that often proves afflictive, and sometimes fatal, which we are most fond of and have our hearts most set upon.
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Summary
Jeremiah 42:10 powerfully conveys God's conditional promise of restoration and flourishing to the remnant of Judah. Following the devastation of Jerusalem, the Lord assures His people that if they choose to remain in the land, He will actively establish them, rebuild their lives, and cause them to thrive, reversing the calamities previously inflicted. This verse highlights God's compassionate desire to turn from judgment to mercy, offering a pathway to divine favor and stability contingent upon their obedient trust.
Context
Literary Context
This pivotal verse is embedded within a critical juncture in Judah's post-exilic history, immediately following the assassination of Gedaliah, the Babylonian-appointed governor. The remaining Jewish populace, gripped by fear of Babylonian reprisal and seeking security, approached the prophet Jeremiah with a solemn vow to obey whatever divine counsel he received. Their desperate plea, recorded in Jeremiah 42:1-6, set the stage for God's definitive, albeit delayed, response. After a ten-day period of waiting, Jeremiah delivered the Lord's unequivocal command: remain in the land of Judah, where divine protection and prosperity were assured, but flee to Egypt at their peril, for there destruction awaited them (Jeremiah 42:7-18). Jeremiah 42:10 stands as the very heart of this divine directive, presenting the core promise of restoration and security predicated on their obedience.
Historical & Cultural Context
The historical backdrop is one of profound national trauma and existential uncertainty. Jerusalem, the spiritual and political heart of Judah, lay in ruins, its temple desecrated, and the Davidic monarchy extinguished. The people were living under the oppressive shadow of Babylonian hegemony, and their natural human instinct was to seek refuge in a seemingly more stable and powerful nation like Egypt. Throughout Israel's history, Egypt had often represented both a place of refuge and a source of temptation, frequently luring them into idolatry and a reliance on human strength rather than divine providence (e.g., Isaiah 30:1-7). Remaining in the desolate land of Judah, a land now stripped of its former glory and seemingly vulnerable, demanded an extraordinary act of faith. It meant trusting in God's unseen protection amidst visible desolation, rather than relying on the perceived security of political alliances or geographical distance. The land itself held immense theological significance, being the promised inheritance central to the Abrahamic covenant and the very locus of God's relationship with Israel.
Key Themes
Jeremiah 42:10 profoundly contributes to several overarching themes woven throughout the book of Jeremiah and the broader Old Testament narrative. It powerfully illustrates the theme of conditional covenant, where divine blessings and curses are inextricably linked to human obedience and faithfulness, a principle deeply rooted in the Mosaic Law, particularly as articulated in Deuteronomy 28. The verse also underscores God's absolute sovereignty over the destinies of nations and individuals, affirming that He alone possesses the power to truly "build" and "plant" His people, regardless of external circumstances. A crucial and recurring theme is divine judgment and mercy: God had brought "evil" (calamity) upon Judah as a just consequence of their persistent rebellion, but He now expresses a profound willingness to "repent" (relent) from that judgment and initiate a period of restoration and flourishing if His people respond in faithful obedience. This dynamic reflects God's redemptive character, His desire to bring life out of devastation, and His capacity to reverse the consequences of sin when His people genuinely turn back to Him, as exemplified by God's relenting from judgment upon Nineveh in Jonah 3:10.
Exposition and Analysis
Key Word Analysis
This primitive root signifies "to sit down," and by implication, "to dwell," "to remain," or "to settle." In the context of Jeremiah 42:10, it conveys more than mere physical presence; it implies a settled, intentional dwelling, a commitment to stay and establish themselves in the land despite the surrounding instability and the natural inclination to flee. It represents an act of trust and steadfast obedience to God's specific command, requiring a deep-seated reliance on His provision rather than human strategy.
A primitive root meaning "to build" in both literal and figurative senses. Here, it powerfully conveys the idea of reconstruction, establishment, and prosperity. For a people whose cities, homes, and social structures had been utterly destroyed, God's promise to "build" them speaks of His active work in re-establishing their community, ensuring their security, and guaranteeing their future, thereby reversing the profound devastation they had experienced. It implies a comprehensive restoration from the ground up.
This primitive root means "to sigh," "to be sorry," "to pity," "to console," or "to rue." When applied to God, as in this verse, it does not imply moral regret, a change in His perfect character, or a flaw in His omniscience (Numbers 23:19). Instead, it signifies a change in His disposition or a cessation of the judgment He had previously brought. It expresses His profound compassion and His decision to turn away from inflicting further punishment, His readiness to restore and comfort, effectively "relenting" from the "evil" (calamity) He had allowed as a consequence of their sin.
Verse Breakdown
"If ye will still abide in this land"
This clause establishes the central condition upon which God's subsequent blessings are contingent. The Hebrew word shûwb (H7725, "still") here emphasizes a continued, settled dwelling, signifying a deliberate decision to remain steadfastly in the land of Judah, despite their fears and the strong temptation to seek refuge elsewhere. It represents a crucial test of their faith and obedience to God's specific, counter-intuitive command.
"then will I build you, and not pull [you] down"
This is the first part of God's promise, presented as a powerful architectural metaphor. "Build you" (H1129, bânâh) signifies God's active and comprehensive work of re-establishing, strengthening, and prospering them from their ruined state. The antithetical phrase "and not pull [you] down" (H2040, hâraç) directly contrasts with the recent destruction of Jerusalem and its inhabitants, promising divine security, stability, and a complete reversal of their fortunes.
"and I will plant you, and not pluck [you] up"
This is the second part of God's promise, utilizing a vivid agricultural metaphor. "Plant you" (H5193, nâṭaʻ) speaks of rooting them deeply and permanently in the land, ensuring their growth, fruitfulness, and enduring presence. "Not pluck [you] up" (H5428, nâthash) promises an end to the displacement, exile, and uprooting they had suffered through war and captivity, assuring them of a secure and flourishing future in their promised inheritance.
"for I repent me of the evil that I have done unto you."
This concluding clause provides the profound divine motivation for God's promise of restoration. The phrase "I repent me" (H5162, nâcham) indicates God's compassionate relenting from the severe judgment He had previously executed. The "evil" (H7451, raʻ) refers not to moral wrongdoing on God's part, but to the calamities, disasters, and suffering (H6213, ʻâsâh, "done") that He had allowed to befall Judah as a righteous and just consequence of their persistent sin and rebellion. God is expressing His readiness to turn from the course of judgment to one of mercy and blessing.
Literary Devices
Jeremiah 42:10 is rich with Metaphor, primarily employing vivid architectural and agricultural imagery. The phrases "build you, and not pull you down" and "plant you, and not pluck you up" serve as powerful metaphors for God's intention to comprehensively restore, establish, and secure His people, thereby reversing the devastation of war and exile. This use of Antithesis within the metaphors ("build vs. pull down," "plant vs. pluck up") powerfully emphasizes the completeness and certainty of God's promised reversal of fortune from destruction to flourishing. The verse is structured as a clear Conditional Clause ("If...then..."), highlighting the direct and non-negotiable link between the people's obedience and God's promised blessing. Finally, the phrase "I repent me" is a profound instance of Anthropomorphism, attributing a human-like action or emotion (repentance, sighing, relenting) to God to convey His profound compassion and His sovereign decision to change His course of action from judgment to restoration, without implying any moral flaw or change in His immutable character.
Theological and Thematic Connections
Jeremiah 42:10 beautifully illustrates the enduring nature of God's covenant faithfulness and His profound desire for the well-being of His people, even after periods of severe discipline and judgment. It reveals a God who, though perfectly just in His righteous judgments against sin, is also boundless in mercy and ever-ready to restore when His people turn to Him in genuine obedience. The promise to "build" and "plant" them signifies a divine commitment to their comprehensive flourishing and security, echoing the foundational promises of the covenant where God desired to establish Israel as a prosperous and permanent nation in the land He graciously gave them. This verse underscores the timeless truth that true security, lasting peace, and divine blessing do not originate from human strategies, political alliances, or fleeing from difficulties, but rather from trusting in and obediently responding to God's specific directives, no matter how counter-intuitive or challenging they may seem. It speaks powerfully to the dynamic nature of God's relationship with humanity, where His disposition towards blessing or judgment is profoundly influenced by the people's response to His authoritative word.
Reflection and Application
Jeremiah 42:10 offers profound and timeless lessons for believers navigating periods of uncertainty, fear, and the aftermath of hardship. In moments of crisis or perceived danger, our natural human inclination often mirrors that of the Jewish remnant: to seek the path of least resistance, to flee to what seems most logical or secure from a purely human perspective, or to rely on our own strategic planning. However, this verse issues a powerful challenge, urging us to prioritize divine instruction and trust in God's sovereign wisdom above our own limited reasoning or perceived safety nets. True security, lasting peace, and genuine flourishing are found not in external circumstances or self-devised solutions, but in obediently abiding where God calls us, trusting implicitly in His protection and provision. It serves as a potent reminder that even after seasons of discipline, loss, or profound difficulty, God's ultimate heart is for our restoration and establishment. He desires to actively "build" us up and "plant" us firmly, reversing the effects of "evil" (calamity or hardship) that may have come our way. Our essential part is to respond with unwavering faith, choosing to remain steadfast in His will even when it feels uncomfortable, dangerous, or counter-intuitive, knowing with certainty that His promises are unshakeable for those who trust and obey.
Questions for Reflection
FAQ
Does God truly "repent" or change His mind, as Jeremiah 42:10 suggests?
The Hebrew word translated "repent" is nâcham (H5162). When applied to God, it does not imply a change in His moral character, His perfect knowledge, or His eternal decrees. Instead, it signifies a change in His disposition or a turning away from a previously declared course of action, particularly one of judgment. God is immutable in His character, as profoundly stated in Numbers 23:19, which declares, "God is not a man, that he should lie; neither the son of man, that he should repent." This verse clarifies that God does not experience regret or change His mind in the same fallible way humans do. Rather, nâcham in this context means God "relents" or "is moved to compassion," choosing to withhold or reverse a threatened judgment because of a change in human behavior (e.g., repentance) or simply out of His sovereign mercy. In Jeremiah 42:10, God is expressing His compassionate turning away from the judgment He had brought upon Judah, now desiring to restore them if they obey and remain in the land.
What was the "evil" that God had "done" to them, and how does He "repent" of it?
The "evil" (Hebrew: raʻ, H7451) that God had "done" (Hebrew: ʻâsâh, H6213) refers not to moral wrongdoing or sin on God's part, but rather to the calamities, disasters, and severe judgments He allowed to befall Judah. These included the devastating destruction of Jerusalem, the desecration of the temple, and the painful experience of exile. These were righteous and just consequences for the nation's persistent idolatry, covenant unfaithfulness, and rebellion against His commands. God's "repentance" of this "evil" means He is now willing to cease inflicting these judgments and, instead, bring about restoration and blessing. It is a divine act of relenting from the deserved punishment, demonstrating His profound mercy and His desire to establish His people once again, contingent upon their obedience and turning back to Him.
Christ-Centered Fulfillment
Jeremiah 42:10, with its profound promise of God building and planting His people, finds its ultimate and most glorious fulfillment in the person and work of Jesus Christ. While the immediate context speaks of physical restoration in the promised land, the New Testament reveals that Christ is the true "builder" of His spiritual house, the Church. Jesus Himself declared, "I will build my church, and the gates of hell shall not prevail against it" (Matthew 16:18). Through His atoning sacrifice on the cross and His triumphant resurrection, He establishes a new covenant community, a spiritual Israel, which is not bound by a physical land but by spiritual union with Him. Believers are "planted" in Christ, who is the true vine, drawing all life, nourishment, and fruitfulness directly from Him (John 15:1-5). The security promised to the remnant—not to be pulled down or plucked up—is fully and eternally realized in the believer's unbreakable security in Christ, where Jesus assures His followers, "No one will snatch them out of my hand" (John 10:28). Furthermore, God's "repentance" from the "evil" (calamity or judgment) done to His people finds its ultimate and most profound expression at the cross. Through Christ's perfect sacrifice, God's righteous wrath against sin was fully satisfied, allowing Him to be both perfectly just and the gracious justifier of all who believe in Jesus (Romans 3:25-26). The judgment that was justly due to us was poured out entirely upon Christ, enabling God to extend boundless mercy and grace, turning away from the "evil" of condemnation for all who are found "in Christ." Thus, the promises of building, planting, and divine relenting from judgment are perfectly and eternally secured for all who trust in the finished work of the Lamb of God.