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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 42:15 delivers a profound and urgent divine warning to the surviving remnant of Judah, who, after the fall of Jerusalem, sought prophetic guidance from Jeremiah. Despite their outward professions of obedience, the LORD, with His omniscient gaze, pierces through their pretense, revealing His full awareness of their deep-seated and resolute intention to flee to Egypt for perceived safety. This verse powerfully underscores God's absolute authority as "the LORD of hosts, the God of Israel," and highlights the critical choice facing His people: whether to embrace faithful obedience to His explicit command or succumb to fearful self-reliance, a decision that would irrevocably determine their immediate and future destiny.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Jeremiah 42:15 employs several powerful Literary Devices to convey its urgent and authoritative message. The most prominent is Divine Address, where God directly speaks to His people through His prophet, lending immense authority and urgency to the message. The phrase "Thus saith the LORD of hosts, the God of Israel" serves as a Formulaic Introduction to a divine oracle, reinforcing the absolute truth and binding nature of the words that follow. The use of the Idiom "set your faces" (Hebrew: sûwm pânîym) is highly effective, conveying the deep-seated, determined intention of the remnant, revealing that their outward plea for guidance was a mere formality covering an already decided course of action. This idiom emphasizes their stubborn resolve and internal commitment. Furthermore, the verse uses Conditional Language ("If ye wholly set your faces..."), which, while presenting a choice, simultaneously exposes God's foreknowledge of their likely decision and foreshadows the inevitable consequences of that choice. The repetition of Divine Titles ("the LORD of hosts, the God of Israel") serves as an emphatic reminder of God's unparalleled power, sovereignty, and covenant fidelity, contrasting sharply with the people's fear-driven lack of trust.
THEOLOGICAL AND THEMATIC CONNECTIONS
Jeremiah 42:15 profoundly illustrates the enduring tension between human fear and divine faithfulness, a recurring theme woven throughout biblical history. It reveals God's omniscience, His unparalleled ability to discern the true intentions of the heart, even when those intentions are veiled by outward expressions of piety or seemingly sincere requests for guidance. This challenges believers to examine their deepest motives when seeking God's will, reminding us that true obedience stems not merely from a desire for favorable outcomes or perceived safety, but from a heart wholly submitted to God's sovereign plan, regardless of perceived difficulty or danger. The passage underscores that seeking refuge in worldly solutions or human strength, rather than trusting in God's provision and protection, inevitably leads to dire consequences, as it did for the remnant of Judah.
REFLECTION AND APPLICATION
Jeremiah 42:15 offers timeless and profound lessons for believers navigating uncertain times, serving as a powerful mirror for our own hearts. We often find ourselves in situations where fear, human logic, or the allure of perceived safety compels us toward a path that seems practical or comfortable, yet may be contrary to God's revealed will. This verse serves as a potent reminder that authentic obedience is not merely about asking for God's direction, but about a genuine, wholehearted commitment to follow it, even when it demands sacrifice, challenges our comfort zones, or appears illogical from a worldly perspective. It calls us to introspectively examine our hearts, recognizing that God discerns our deepest intentions and underlying motives, addressing the true state of our hearts before we even fully act. Choosing to lean on our own understanding or worldly solutions, driven by fear or self-reliance, inevitably leads to negative consequences, whereas trusting in God's protection and provision, even when it seems counter-intuitive, is always the wisest and most secure course, leading to true peace and blessing.
Questions for Reflection
FAQ
Why was going to Egypt so wrong for the remnant of Judah, especially when it seemed like a logical place for refuge?
Answer:Going to Egypt was forbidden for several profound theological and historical reasons, despite its apparent logistical appeal. Firstly, it represented a return to a place of bondage from which God had miraculously delivered Israel during the Exodus. God had explicitly warned His people not to return to Egypt for horses or military strength, as this implied a reliance on human power rather than divine protection (Deuteronomy 17:16). For the remnant, seeking refuge in Egypt was an act of profound distrust in God's ability and willingness to protect them in Judah, as He had promised in Jeremiah 42:10. It was a rejection of the covenant relationship and a practical denial of God's sovereignty as "the LORD of hosts." Prophets like Isaiah had also condemned alliances with Egypt, warning that such reliance would lead to shame and disappointment (Isaiah 30:1-3 and Isaiah 31:1). Thus, their desire to go to Egypt was not merely a pragmatic decision but a profound act of spiritual disobedience and a betrayal of their trust in the living God.
What is the significance of the phrase "remnant of Judah" in this context?
Answer:The "remnant of Judah" refers to the small number of survivors left in the land after the Babylonian destruction and exile of the majority of the population. Theologically, the concept of a remnant is deeply significant throughout the Old Testament. It often signifies a preserved portion, chosen by God's grace, through whom His covenant promises might be continued or a future hope might be realized. However, in Jeremiah 42:15, this remnant is at a critical crossroads, embodying both the potential for God's continued work and the immediate danger of further judgment due to their disobedience. Their status as a "remnant" highlights their unique responsibility to be faithful to God's word, as they represent the last vestiges of the covenant people in the land, and their choices would determine the immediate future of that lineage, and indeed, the continuation of the line through which the Messiah would eventually come.
CHRIST-CENTERED FULFILLMENT
Jeremiah 42:15, with its stark contrast between human fear-driven disobedience and God's unwavering demand for trust, finds its ultimate fulfillment and profound resolution in the person and redemptive work of Jesus Christ. The remnant of Judah, despite their outward plea for divine guidance, had already "set their faces" toward a path of self-reliance and worldly security in Egypt, a choice that ultimately led to their destruction. In profound contrast, Jesus Christ perfectly embodied the obedient "remnant" of Israel. He consistently and resolutely "set his face" towards Jerusalem (Luke 9:51), not to escape danger or seek worldly refuge, but to perfectly fulfill the Father's will, even unto the agonizing death on the cross. Where Israel repeatedly failed to trust God and sought refuge in foreign alliances or their own strength, Christ perfectly trusted the Father, even in the face of immense suffering and temptation (Matthew 4:1-11). He is the true refuge and dwelling place for His people, the one in whom we find ultimate security, not in the fleeting powers or perceived safety of this world (John 6:37). Through His perfect obedience, Christ inaugurated a new covenant (Jeremiah 31:33) where God's law is written not on stone tablets, but on the hearts of believers, empowering them by the Holy Spirit to genuinely "hear the word of the LORD" and obey it, no longer driven by fear or self-preservation but by faith, hope, and love. Thus, Christ is the ultimate fulfillment of God's desire for a people who truly trust and obey Him, leading them not into a foreign land for temporary safety, but into eternal life and true rest in Him (Matthew 11:28-30).