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Commentary on Jeremiah 42 verses 7–22
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 42:13 encapsulates a pivotal moment of anticipated defiance from the remnant of Judah following the devastating fall of Jerusalem. Despite the Lord's clear and compassionate command delivered through Jeremiah—that they remain in the land for their safety and flourishing—this verse prophetically highlights their potential rejection of divine counsel. It reveals their inclination to prioritize perceived human security in Egypt over the explicit instruction and protective promise of Yahweh, thereby setting the stage for the dire consequences that inevitably follow a choice of self-will over divine obedience.
CONTEXT
Literary Context: Jeremiah 42:13 is strategically placed within a critical dialogue between the prophet Jeremiah and the desperate remnant of Judah after the Babylonian destruction of Jerusalem and the subsequent assassination of Gedaliah, the Babylonian-appointed governor. Fearing further Chaldean reprisals, the people, led by Johanan, earnestly sought God's will through Jeremiah concerning their future—specifically, whether they should remain in the devastated land or flee to Egypt. They made a solemn, albeit ultimately disingenuous, promise to obey whatever the Lord commanded, as recorded in Jeremiah 42:6. After a ten-day wait, Jeremiah delivered God's explicit message: they were to remain in the land, and God Himself would protect, build them up, and not destroy them if they stayed (Jeremiah 42:10-12). Jeremiah 42:13 immediately anticipates their potential rejection of this divine counsel, serving as a prophetic warning that highlights the profound human temptation to prioritize perceived safety over divine instruction, thus setting up the stark choice and its consequences detailed in the subsequent verses.
Historical & Cultural Context: The historical backdrop is the immediate and traumatic aftermath of the Babylonian conquest of Judah in 586 BC, which led to the complete destruction of Jerusalem, the desecration of Solomon's Temple, and the exile of the majority of the population to Babylon, as chronicled in 2 Kings 25. A small, vulnerable, and deeply traumatized remnant was left in the desolate land. Their fear of the Chaldeans was entirely rational, fueled by the recent violence and the profound uncertainty of their future. Culturally, Egypt held a complex significance for Israel: it was a historical place of refuge in times of famine (e.g., Joseph's time) but also the land of their bitter enslavement and a symbol of idolatry and reliance on human power. From the time of the Exodus, God had consistently warned His people against returning to Egypt, associating it with spiritual compromise and a lack of trust in His sovereign deliverance and provision. The people's inclination to flee to Egypt, therefore, represented a profound theological failure—a lack of faith in Yahweh's unique ability to protect and sustain them in the very land He had promised to their ancestors.
Key Themes: This verse contributes significantly to several overarching theological and narrative themes prevalent in the book of Jeremiah and broader prophetic literature. Firstly, it powerfully underscores the theme of Disobedience and Rebellion, a recurring motif throughout Israel's covenant history. The verse directly confronts the possibility of the people's refusal to "obey the voice of the LORD," illustrating the perilous danger of hearing God's word but choosing to disregard it. This pattern of stubbornness is seen repeatedly, from the wilderness generation's murmuring (Deuteronomy 9:7) to the persistent unfaithfulness of the kings of Judah (Jeremiah 7:24). Secondly, it vividly highlights the tension between Trust vs. Fear. The underlying conflict is between trusting God's explicit provision and protection in the land He designated, and succumbing to overwhelming fear of their enemies, leading them to seek refuge in a foreign land. This reflects a fundamental lack of faith in God's power and faithfulness, reminiscent of Israel's fears and complaints in the wilderness (Numbers 14:1-4). Finally, the verse serves as a crucial hinge, presenting the Consequences of Choice. It articulates the potential for severe judgment and destruction if they depart and disobey, standing in stark contrast to the promise of life and blessing if they remain and obey, a principle consistently taught and reinforced throughout the Mosaic covenant (Deuteronomy 30:19-20).
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Jeremiah 42:13 masterfully employs several potent literary devices to convey its message. Firstly, it utilizes Anticipation or Foreshadowing, as Jeremiah, speaking on behalf of God, predicts the people's potential disobedience even before it occurs. This device not only heightens the dramatic tension but also underscores the gravity of the choice before them, showcasing God's omniscient awareness of human inclination to rebel against His benevolent will. Secondly, the verse functions as a Conditional Statement ("But if ye say..."), implicitly setting up a clear cause-and-effect relationship where their stated refusal to obey will inevitably lead to negative consequences, which are vividly detailed in the subsequent verses (Jeremiah 42:14-18). This grammatical structure emphasizes human agency, accountability, and the direct link between choice and outcome. Finally, there is a strong Contrast presented: God's clear, protective, and life-affirming command to remain in the land versus the people's self-willed desire to flee to a place of perceived, yet false, security. This contrast highlights the fundamental conflict between divine wisdom and human fear, and between reliance on God's covenant faithfulness versus reliance on one's own flawed solutions.
THEOLOGICAL AND THEMATIC CONNECTIONS
Jeremiah 42:13 profoundly illustrates the perennial tension between divine command and human autonomy, a core theme woven throughout biblical theology. It reveals God's unwavering commitment to communicate His will clearly and compassionately, even when He foresees human rebellion. The verse underscores that true faith is demonstrated not merely by seeking God's will, but by a steadfast, courageous commitment to obey it, especially when His directives challenge human logic, personal comfort, or perceived security. The people's inclination to flee to Egypt, a place historically associated with both refuge and deep spiritual compromise, highlights the profound danger of prioritizing self-preservation and human strategies over divine instruction. This act of disobedience is not just a pragmatic choice but a deeply theological one, signifying a fundamental lack of trust in the covenant-keeping God who had previously delivered them from Egypt and promised to sustain them in the land. It serves as a stark reminder that rejecting God's voice is a rejection of His very nature as Lord and God, leading to inevitable spiritual and temporal consequences.
REFLECTION AND APPLICATION
Jeremiah 42:13 offers profound and timeless lessons for believers today, resonating deeply with the challenges of contemporary faith. We frequently encounter situations where God's clear guidance—whether revealed through the explicit commands of Scripture, the promptings of the Holy Spirit in prayer, or the wisdom of godly counsel—seems counter-intuitive to our human logic, our desires for immediate security, or our pursuit of personal comfort. This verse serves as a powerful and sobering reminder that true, living faith is not merely about seeking God's will, but about a wholehearted, courageous commitment to follow it, even when the path is difficult, uncertain, or goes against our immediate inclinations. It challenges us to critically examine whether our pursuit of safety, stability, and well-being is genuinely rooted in unwavering trust in God's sovereign protection and provision, or if it's subtly driven by our own self-reliant strategies and anxieties. The people's desire to flee to Egypt was ultimately an attempt to control their own destiny rather than relying on God's promised presence and provision in the very land He had appointed. We must vigilantly guard against the temptation to lean on our own understanding or succumb to fear, choosing instead to trust in the Lord with all our heart, knowing that His ways are infinitely higher and His promises eternally true. While the New Covenant brings grace and forgiveness, a persistent pattern of disobedience to God's clear commands, though not always leading to immediate visible judgment, invariably leads to a loss of spiritual peace, a weakening of faith, and a departure from the abundant life and blessing found in His perfect will.
Questions for Reflection
FAQ
Why did Jeremiah anticipate their disobedience, even after they promised to obey?
Answer: Jeremiah's anticipation of their disobedience stems from God's perfect foreknowledge of the human heart and its inherent inclination towards rebellion, particularly evident in Israel's historical pattern of unfaithfulness and lack of sustained trust. Despite their solemn and seemingly sincere promise in Jeremiah 42:6, God, through Jeremiah, knew the deep-seated fear, self-reliance, and spiritual stubbornness that frequently led His people astray. This prophetic insight is not about God predetermining or forcing their choice, but rather about His omniscient awareness of their free will and the strong likelihood that their overwhelming fear of the Babylonians would ultimately override their stated commitment to obedience. It powerfully highlights the recurring theme throughout Jeremiah of the people's hardened hearts and their consistent tendency to reject divine counsel, even when that counsel is explicitly for their own good and well-being (Jeremiah 7:24).
What was the significance of staying in "this land" (Judah) as opposed to fleeing to Egypt?
Answer: Staying in "this land" was profoundly significant because it was the very land God had promised to Abraham and his descendants, the epicenter where His covenant promises were tied and where His presence was uniquely manifested (Genesis 12:7). Despite its current devastation, remaining there demonstrated an act of profound faith in God's ability to protect, restore, and ultimately fulfill His promises to them in the very place He had appointed. Fleeing to Egypt, on the other hand, represented a symbolic and literal return to a place of historical bondage, spiritual compromise, and idolatry. It symbolized relying on human strength, political alliances, and worldly wisdom rather than divine protection and provision. God had explicitly warned against returning to Egypt throughout Israel's history (Deuteronomy 17:16), associating it with a lack of trust and a departure from His covenant. Therefore, their choice was not merely geographical but deeply theological, reflecting their ultimate trust (or lack thereof) in the Lord their God, Yahweh.
CHRIST-CENTERED FULFILLMENT
Jeremiah 42:13, with its stark portrayal of human disobedience to the clear voice of the Lord, finds its ultimate and glorious Christ-centered fulfillment in the perfect, unwavering obedience of Jesus Christ. Where the remnant of Judah wavered in fear and ultimately chose their own path of perceived safety over God's explicit command, Jesus perfectly embodied the principle of absolute submission to the Father's will. The "voice of the LORD" that the remnant refused to obey is perfectly manifested in the person of Jesus, who is the Word made flesh and the ultimate, definitive revelation of God's will and character (Hebrews 1:1-2). Unlike the fearful remnant who sought refuge in Egypt to escape perceived danger, Jesus willingly faced the ultimate threat of death, trusting His Father's redemptive plan even to the point of agonizing crucifixion (Philippians 2:8). He did not say, "We will not dwell in this land," but rather, in the Garden of Gethsemane, declared, "Not my will, but yours be done," thereby securing true spiritual dwelling, rest, and eternal life for all who believe. Through His perfect obedience, Christ became the true "land" of spiritual refuge and the ultimate source of security, offering a dwelling place in Him that transcends any physical location or human fear (John 15:4). His sacrificial death on the cross atones for our every act of disobedience and rebellion, enabling us, by faith in Him, to hear and obey the voice of God, finding our true home, protection, and abundant life eternally in Him.