Jeremiah 42:14

Translation
King James Version
Saying, No; but we will go into the land of Egypt, where we shall see no war, nor hear the sound of the trumpet, nor have hunger of bread; and there will we dwell:
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KJV (with Strong's)
Saying H559, No; but we will go H935 into the land H776 of Egypt H4714, where we shall see H7200 no war H4421, nor hear H8085 the sound H6963 of the trumpet H7782, nor have hunger H7456 of bread H3899; and there will we dwell H3427:
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Complete Jewish Bible
and instead say, 'No, we will go to the land of Egypt; because there we will not see war or hear the shofar sounding its alarm or be short of food; so we'll stay there';
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Berean Standard Bible
and if you say, ‘No, but we will go to the land of Egypt and live there, where we will not see war or hear the sound of the ram’s horn or hunger for bread,’
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American Standard Version
saying, No; but we will go into the land of Egypt, where we shall see no war, nor hear the sound of the trumpet, nor have hunger of bread; and there will we dwell:
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World English Bible Messianic
saying, No; but we will go into the land of Egypt, where we shall see no war, nor hear the sound of the shofar, nor have hunger of bread; and there will we dwell:
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Geneva Bible (1599)
Saying, Nay, but we will goe into the land of Egypt, where we shall see no warre, nor heare the sounde of the trumpet, nor haue hunger of bread, and there will we dwell,
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Young's Literal Translation
saying, No; but the land of Egypt we enter, that we see no war, and the sound of a trumpet do not hear, and for bread be not hungry; and there do we dwell.
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See also
Jeremiah 41:17Jeremiah 4:19Isaiah 31:1Exodus 16:3Jeremiah 4:21Numbers 16:13Jeremiah 43:7
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In the KJVVerse 19,990 of 31,102

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SUMMARY

Jeremiah 42:14 starkly captures the defiant resolve of the Judahite remnant following the assassination of Gedaliah and the fall of Jerusalem. Despite having explicitly sought divine counsel from the prophet Jeremiah regarding their future, this verse reveals their deeply entrenched, predetermined decision to reject God's anticipated command and instead flee to Egypt. Driven by a desire to escape the immediate threats of war, famine, and military alarms, they articulate their intention to establish a permanent dwelling in Egypt, prioritizing perceived worldly security over faithful obedience to the Lord's revealed will.

CONTEXT

  • Literary Context: Jeremiah 42:14 stands as a pivotal moment in the narrative immediately following the Babylonian destruction of Jerusalem and the assassination of Gedaliah, the governor appointed by Nebuchadnezzar. The surviving Judahite remnant, including military leaders and the people, approach Jeremiah, earnestly requesting him to "pray for us to the Lord your God... that the Lord your God may show us the way in which we should walk and what we should do" as recorded in Jeremiah 42:2-3. They make a solemn oath to obey whatever the Lord commands through Jeremiah, "whether it is good or bad," a promise found in Jeremiah 42:5-6. However, even before Jeremiah delivers God's answer, this verse, spoken by the people, exposes the profound hypocrisy and pre-determination in their hearts. It foreshadows their ultimate rejection of God's clear instruction to remain in the land of Judah, which Jeremiah delivers after ten days in Jeremiah 42:7-18. The verse highlights the tragic disconnect between their professed desire for divine guidance and their actual stubborn will.
  • Historical & Cultural Context: The period immediately following the fall of Jerusalem in 586 BC was one of immense trauma, fear, and instability for the remaining Judahites. The assassination of Gedaliah, a figure of stability, plunged the remnant into further chaos and fear of Babylonian reprisal. Historically, Egypt had often been a place of refuge for Israelites fleeing various crises, but it was also frequently condemned by the prophets as a source of false security and a symbol of reliance on human power rather than God. Prophets like Isaiah and Hosea consistently warned against alliances with or flight to Egypt, portraying it as a broken reed that would pierce the hand of those who leaned on it, as seen in Isaiah 30:1-7 and Hosea 7:11-16. The people's desire to go to Egypt was thus a deeply ingrained cultural inclination, rooted in a pragmatic (but faithless) assessment of their immediate survival, rather than a theological one. They sought a return to a perceived golden age of peace and plenty, contrasting sharply with the desolate reality of their homeland.
  • Key Themes: Jeremiah 42:14 powerfully articulates several key themes pervasive in the book of Jeremiah and the broader prophetic literature. Firstly, it underscores the theme of human defiance and disobedience to divine revelation. Despite their initial plea for guidance, their hearts were already set on a path contrary to God's will, demonstrating a deep-seated rebellion against His sovereignty. Secondly, the verse highlights the human tendency to seek false security in worldly solutions rather than trusting in God's providence. Their desire to escape "war," "the sound of the trumpet," and "hunger of bread" by fleeing to Egypt reveals a prioritization of perceived physical comfort and safety over the spiritual security found in obedience. This echoes the warnings found in passages like Isaiah 31:1. Thirdly, it illustrates a profound distrust in God's ability to protect and provide. Despite God's historical faithfulness to Israel, the remnant doubted His power to deliver them from the very calamities they hoped to escape by their own means in Egypt, revealing a fundamental lack of faith in His covenant promises.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Saying (Hebrew, ʼâmar', H559): This primitive root word is used with great latitude, meaning "to say," "to speak," "to utter," or "to declare." In this context, its use highlights the direct and declarative nature of the people's response. It's not a tentative suggestion but a firm articulation of their intention, demonstrating a pre-decided will rather rather than a genuine openness to divine instruction. The active voice implies their agency and determination in rejecting God's anticipated command.
  • Egypt (Hebrew, Mitsrayim', H4714): This dual form refers to Upper and Lower Egypt, signifying the entire land. Historically, Egypt represented both a place of refuge and a symbol of bondage and idolatry for Israel. For the remnant, it was a perceived haven from immediate dangers, a place where they believed they would find peace and provision. However, in the prophetic tradition, going to Egypt often symbolized a turning away from reliance on Yahweh and a return to the very place from which God had delivered them, thus representing a spiritual regression and a false hope.
  • Dwell (Hebrew, yâshab', H3428): This primitive root signifies "to sit down," "to abide," "to remain," or "to settle." The use of this word here indicates a desire for permanence and stability. They were not merely seeking temporary refuge but intended to establish a lasting presence in Egypt. This firm intention underscores their rejection of God's command for them to remain in Judah and their commitment to a self-determined future outside the promised land.

Verse Breakdown

  • "Saying, No;": This opening phrase is incredibly impactful. The "No" (Hebrew: lo') is a direct, emphatic negation. It immediately reveals the people's hardened hearts and their pre-determined rejection of any divine counsel that would contradict their own plans. They are not genuinely seeking guidance but rather validation for a decision they have already made.
  • "but we will go into the land of Egypt,": This clause states their firm, unyielding intention. The phrase "we will go" is a declaration of their collective will, demonstrating a unified defiance. Their chosen destination, Egypt, is significant, representing a place of perceived safety and provision, but also a symbol of turning away from the Lord and His covenant land.
  • "where we shall see no war,": This expresses their primary motivation: an escape from the immediate and devastating reality of conflict. Having just experienced the destruction of Jerusalem, their longing for peace is understandable, but their method of achieving it is based on human effort and distrust in God's protection.
  • "nor hear the sound of the trumpet,": The "sound of the trumpet" (Hebrew: qôwl shôwphâr) is a vivid metonymy for the alarm of war, the call to battle, or the signal of an approaching enemy. This further emphasizes their desire for a life free from military threat and the constant anxiety of invasion.
  • "nor have hunger of bread;": This highlights their concern for basic sustenance and survival. The recent siege of Jerusalem would have involved severe famine, making the promise of "no hunger of bread" a powerful draw. They seek a land of plenty, believing Egypt will provide the material security that Judah, in its devastated state, seemingly cannot.
  • "and there will we dwell:": This concluding phrase reiterates their intention for permanence. It signifies a desire to settle down, to establish a new life, and to find lasting stability in Egypt. This is not a temporary flight but a deliberate choice to abandon the land of promise and establish a new home, thereby rejecting God's covenantal relationship with His people in His chosen land.

Literary Devices

Jeremiah 42:14 employs several potent literary devices to convey the people's defiant attitude and misguided hopes. The most striking is Anaphora (or Repetition), seen in the repeated negative clauses: "no war," "nor hear," "nor have hunger." This insistent repetition emphasizes their desperate longing for an idealized, trouble-free existence and their firm conviction that Egypt will provide it. This creates a sense of their single-minded focus on escaping hardship, blinding them to divine counsel. Irony is also present, as the very place they seek refuge (Egypt) was historically a place of oppression for their ancestors, and would, in fact, become a place of judgment for them, as Jeremiah later prophesies. Their search for peace and plenty in Egypt ultimately leads to the very calamities they sought to avoid. Furthermore, Symbolism is at play: "Egypt" symbolizes reliance on human strength and worldly solutions over divine providence, while "war," "trumpet," and "hunger of bread" symbolize the comprehensive suffering and insecurity they wish to escape, representing the full spectrum of their fears.

THEOLOGICAL AND THEMATIC CONNECTIONS

Jeremiah 42:14 serves as a profound theological statement on the nature of human rebellion and the consequences of prioritizing perceived self-preservation over divine obedience. It illustrates the tragic human tendency to seek counsel from God while simultaneously harboring a pre-determined agenda, effectively treating God as a rubber stamp for their own desires. This rejection of God's anticipated command underscores the deep-seated distrust in His sovereignty and provision, even in the face of dire circumstances. The people's flight to Egypt, a place historically associated with both deliverance and spiritual compromise, highlights the recurring biblical theme that true security and flourishing are found not in geographical location or human strength, but in faithful adherence to God's covenant and trust in His protective hand. Their actions foreshadow the inevitable judgment that follows persistent disobedience, demonstrating that God's warnings are not arbitrary but are given for the people's ultimate good and preservation.

REFLECTION AND APPLICATION

Jeremiah 42:14 offers a timeless and sobering reflection on the human condition, particularly our inclination to seek God's will while secretly clinging to our own predetermined plans. In moments of fear, uncertainty, or hardship, we, like the remnant of Judah, can be tempted to prioritize perceived safety and comfort over radical obedience to God. This verse challenges us to examine our hearts: When we pray for guidance, are we truly open to God's answer, even if it contradicts our desires, or are we simply seeking divine affirmation for a path we've already chosen? True peace and security are not found in escaping difficulties by our own means or in worldly "Egypts" (whether financial security, human relationships, or self-reliance), but in wholeheartedly trusting God's sovereignty and remaining faithful to His commands, even when circumstances are challenging or counter-intuitive. Our "Egypt" might be a comfortable job we know we should leave for ministry, a relationship we cling to despite God's clear leading, or a financial decision driven by fear rather than faith.

Questions for Reflection

  • In what areas of my life am I seeking God's counsel, but secretly hoping He will affirm a decision I've already made?
  • What are the "Egypts" in my life—the perceived havens or solutions I run to when I'm afraid, instead of fully trusting God?
  • How does my response to fear and uncertainty reveal the true depth of my trust in God's provision and protection?
  • What specific steps can I take to cultivate a heart that is truly open to God's will, even when it leads me outside my comfort zone?

FAQ

Why did the remnant of Judah want to go to Egypt, even after seeking God's counsel?

Answer: The remnant wanted to go to Egypt primarily out of fear and a desire for perceived security and provision. Following the destruction of Jerusalem and the assassination of Gedaliah, they were terrified of further Babylonian reprisals and the ongoing instability, war, and famine in Judah. They believed Egypt offered a safe haven where they would "see no war, nor hear the sound of the trumpet, nor have hunger of bread." Despite formally seeking Jeremiah's counsel from the Lord, their hearts were already set on this course, demonstrating a deep-seated distrust in God's ability to protect and provide for them in the land of Judah, and a preference for human solutions over divine command. This is a classic example of seeking God's will with a predetermined outcome in mind, as God Himself reveals their deceitful hearts in Jeremiah 42:20.

CHRIST-CENTERED FULFILLMENT

Jeremiah 42:14, with its portrayal of a people seeking false security in Egypt rather than trusting God's provision in the promised land, finds its ultimate Christ-centered fulfillment in the person and work of Jesus. The remnant's desire to escape war, famine, and the trumpet's alarm points to humanity's deep-seated longing for true peace and security, a longing that no earthly "Egypt" can ever truly satisfy. Christ is the ultimate fulfillment of God's promise of true refuge and provision. Unlike the people who defiantly chose their own path to a foreign land, Jesus perfectly embodied obedience to the Father's will, even to the point of death on a cross, as described in Philippians 2:8. He is the true "bread of life" who satisfies spiritual hunger, a truth proclaimed in John 6:35, and the Prince of Peace who brings an end to spiritual warfare and the fear of judgment, as prophesied in Isaiah 9:6 and fulfilled in Colossians 2:15. While the Judahites sought a physical escape from temporal dangers, Christ offers spiritual deliverance from sin and death, establishing a kingdom where there will be no more sorrow, crying, or pain, a glorious vision depicted in Revelation 21:4. In Him, believers find the ultimate dwelling place and the secure future that the remnant vainly sought in Egypt, a future grounded not in human strategy but in divine faithfulness and grace.

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Commentary on Jeremiah 42 verses 7–22

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

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.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 7–22. 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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