Jeremiah 42:16

Translation
King James Version
Then it shall come to pass, that the sword, which ye feared, shall overtake you there in the land of Egypt, and the famine, whereof ye were afraid, shall follow close after you there in Egypt; and there ye shall die.
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KJV (with Strong's)
Then it shall come to pass, that the sword H2719, which ye feared H3373, shall overtake H5381 you there in the land H776 of Egypt H4714, and the famine H7458, whereof ye were afraid H1672, shall follow close H1692 after H310 you there in Egypt H4714; and there ye shall die H4191.
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Complete Jewish Bible
the sword, of which you are afraid, will overtake you there in the land of Egypt; and the famine, of which you are afraid, will pursue you relentlessly there in Egypt; and there you will die.
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Berean Standard Bible
then the sword you fear will overtake you there, and the famine you dread will follow on your heels into Egypt, and you will die there.
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American Standard Version
then it shall come to pass, that the sword, which ye fear, shall overtake you there in the land of Egypt; and the famine, whereof ye are afraid, shall follow hard after you there in Egypt; and there ye shall die.
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World English Bible Messianic
then it shall happen, that the sword, which you fear, shall overtake you there in the land of Egypt; and the famine, about which you are afraid, shall follow close behind you there in Egypt; and there you shall die.
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Geneva Bible (1599)
Then the sworde that ye feared, shall take you there in the land of Egypt, and the famine, for the which ye care, shall there hang vpon you in Egypt, and there shall ye die.
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Young's Literal Translation
then it hath come to pass, the sword that ye are afraid of, doth there overtake you, in the land of Egypt; and the hunger, because of which ye are sorrowful, doth there cleave after you in Egypt, and there ye die.
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See also
Jeremiah 44:27Ezekiel 11:8Amos 9:1Amos 9:4Deuteronomy 28:15Deuteronomy 28:22Zechariah 1:6
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Study This Verse

SUMMARY

Jeremiah 42:16 delivers a severe and ironic divine judgment against the remnant of Judah who, despite receiving clear instruction from the Lord to remain in the land, stubbornly chose to flee to Egypt out of fear. This verse prophesies that the very perils they sought to escape—the sword and famine—would relentlessly pursue and ultimately consume them in their chosen place of refuge, culminating in their death there. It underscores the futility of human wisdom and fear-driven decisions when they contradict God's explicit will, demonstrating that true security is found only in obedience to the Lord.

CONTEXT

  • Literary Context: Jeremiah 42:16 is a pivotal verse within a crucial narrative segment of the book of Jeremiah, specifically following the destruction of Jerusalem by Babylon in 586 BC. The immediate preceding chapters detail the fall of the city and the subsequent assassination of Gedaliah, the Babylonian-appointed governor, which plunged the remaining Jewish population into deep fear and uncertainty. In response, this remnant, including military leaders like Johanan, approached Jeremiah, requesting him to inquire of the Lord whether they should remain in Judah or migrate to Egypt. Jeremiah faithfully sought God's will for ten days, as recorded in Jeremiah 42:7. God's clear instruction, delivered through Jeremiah, was for them to remain in the land of Judah, promising protection and blessing if they obeyed (Jeremiah 42:10). However, if they insisted on going to Egypt, the Lord warned of severe judgment, making it clear that their flight would not lead to safety. Verse 16 is a direct and chilling pronouncement of the consequences of their intended disobedience, revealing the utter futility of their fear-driven plan to escape the Babylonians by seeking refuge in Egypt.
  • Historical & Cultural Context: The historical backdrop is the immediate aftermath of the Babylonian conquest of Judah and the destruction of Jerusalem, a cataclysmic event that shattered the nation's political and religious identity. The assassination of Gedaliah, a figure of stability appointed by Nebuchadnezzar, plunged the already traumatized remnant into further chaos and fear, prompting their desire to escape perceived further Babylonian reprisals. Egypt, a powerful neighboring empire, had historically been a place of refuge for Israelites in times of distress (e.g., during famine, as seen in the story of Joseph, or during periods of Assyrian oppression). Culturally, it represented a familiar, albeit often idolatrous, alternative to life in Judah under foreign domination. The people believed that by fleeing to Egypt, they could escape the sword and famine that had plagued Judah. However, God's warning in Jeremiah 42:16 directly challenged this human-centric view, asserting His sovereignty over all nations and His ability to bring judgment even in places considered safe havens.
  • Key Themes: This verse powerfully illustrates several major theological and narrative themes prevalent in Jeremiah and the broader Old Testament. Firstly, it highlights the consequences of disobedience to God's explicit commands, demonstrating that defying divine instruction leads directly to the very outcomes one seeks to avoid. Secondly, it underscores the futility of human wisdom apart from God's direction, revealing that even seemingly logical or practical plans (like fleeing to a powerful nation for safety) are utterly vain and self-destructive when undertaken outside of God's will. The people's fear-driven decision to go to Egypt, despite God's clear warning, exemplifies a reliance on human understanding rather than divine wisdom, a theme echoed in Proverbs 3:5-6. Thirdly, the passage emphasizes God's inescapable judgment and sovereignty; there is no hiding place from His hand when one chooses to walk in defiance of His will. The repeated phrase "there in Egypt" serves to highlight the certainty that their chosen refuge would become their place of demise. Finally, the verse powerfully employs divine irony, as God declares that "the sword, which ye feared" and "the famine, whereof ye were afraid" would precisely "overtake you there in the land of Egypt," turning their attempted escape into the very crucible of their destruction.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • feared (Hebrew, yârêʼ', H3373): This word (H3373, yârêʼ) primarily denotes a profound sense of apprehension and dread. While it can convey reverential awe towards God, here, in the context of the people's flight, it describes a human, self-preserving fear that drives a desperate, disobedient action. This fear, rather than leading them to trust God and obey His command to remain in Judah, led them to flee into greater danger, highlighting the destructive nature of fear when it supplants faith.
  • overtake (Hebrew, nâsag', H5381): This term (H5381, nâsag) means to reach, attain, or catch by pursuit. It implies a successful and inevitable capture. In this context, it signifies that the sword, representing violent death and war, would not merely be present in Egypt but would actively and certainly pursue and seize them, despite their efforts to escape it. It conveys the idea of an inescapable doom that will relentlessly track them down, proving their flight futile.
  • follow close (Hebrew, dâbaq', H1692): The word (H1692, dâbaq) literally means to impinge, cling, adhere, or stick fast. When applied to the famine, it paints a vivid picture of an oppressive, persistent, and inescapable scarcity that would "stick" to them. Unlike a fleeting hardship, this famine would be a constant, suffocating presence, emphasizing the prolonged suffering and certain death awaiting them in Egypt, a consequence from which they could not detach themselves.

Verse Breakdown

  • "Then it shall come to pass, [that] the sword, which ye feared,": This opening clause sets the stage for a prophetic declaration of certainty regarding divine judgment. The "sword" (H2719, chereb) represents war, violence, and death, the very instrument of destruction that had brought Jerusalem low and instilled deep fear (H3373, yârêʼ) in the surviving remnant. The phrasing emphasizes that this is not a new, unforeseen threat, but the continuation of the judgment they desperately sought to avoid.
  • "shall overtake you there in the land of Egypt,": This is the core of the ironic judgment. The sword, from which they fled, would actively pursue and "overtake" (H5381, nâsag) them in the very place they considered a safe haven. The repetition of "there in the land of Egypt" (H4714, Mitsrayim) underscores the specific, inescapable nature of their doom in the location of their disobedience, highlighting the futility of their human-devised escape.
  • "and the famine, whereof ye were afraid,": Parallel to the sword, "famine" (H7458, râʻâb) represents another devastating consequence, a slow and agonizing death from lack of food, which also contributed to their fear (H1672, dâʼag). This clause highlights the dual nature of the judgment, encompassing both swift violence and prolonged suffering, ensuring no escape from divine retribution.
  • "shall follow close after you there in Egypt;": This reinforces the inescapability of their fate. The famine would "follow close" (H1692, dâbaq) after them, implying a relentless, clinging pursuit. Like a shadow, it would adhere to them, ensuring that their chosen refuge would offer no escape from starvation. The repeated "there in Egypt" further hammers home the point of their self-inflicted demise in the land of their flight.
  • "and there ye shall die.": This climactic phrase delivers the ultimate, stark consequence. The cumulative effect of the sword and famine, pursued into their supposed sanctuary, would inevitably lead to their death (H4191, mûwth). The final "there" (H310, ʼachar) serves as a solemn, tragic echo, sealing their fate in the very place they sought life, emphasizing the complete and utter failure of their disobedient plan.

Literary Devices

Jeremiah 42:16 is rich with powerful literary devices that amplify its warning. The most prominent is Irony, specifically Divine Irony. The people flee from the sword and famine, seeking refuge in Egypt, only to be told by God that these very fearsome elements will "overtake" and "follow close after" them in that exact location. Their attempted escape becomes the precise means of their demise, turning their human wisdom on its head. This is further emphasized by the striking Repetition of "there in the land of Egypt" and "there in Egypt," which acts as a grim refrain, hammering home the inescapable nature of their judgment in their chosen place of disobedience. The verse also employs a form of Parallelism, contrasting the two agents of judgment—the "sword" and the "famine"—and their respective actions—"overtake you" and "follow close after you." This structural balance highlights the comprehensive and dual nature of the impending doom, leaving no avenue for escape.

THEOLOGICAL AND THEMATIC CONNECTIONS

Jeremiah 42:16 stands as a stark testament to God's sovereignty over human plans and the profound consequences of disobedience. It reveals that true security is not found in geographical location, political alliances, or human ingenuity, but solely in faithful obedience to God's revealed will. The people's decision to flee to Egypt, driven by fear and a lack of trust, illustrates a fundamental theological error: believing that one can outrun or circumvent divine judgment by relying on worldly strategies. This passage underscores that God's warnings are not arbitrary threats but expressions of His righteous character and His desire for His people's good, even when His commands seem counter-intuitive to human logic. To reject His counsel is to invite the very calamities one seeks to avoid, demonstrating that there is no safe haven outside of His protective will.

REFLECTION AND APPLICATION

Jeremiah 42:16 serves as a timeless and sobering reminder of the critical importance of discerning and obeying God's will, especially when our circumstances are fraught with fear and uncertainty. In moments of crisis, our natural inclination might be to seek the most logical or seemingly safest human solution, much like the remnant who saw Egypt as their escape. However, this verse powerfully teaches us that fear, when unchecked by faith, can lead us away from God's protection and directly into greater peril. It challenges us to examine our own lives: Are we making decisions based on worldly wisdom and self-preservation, or are we truly seeking and submitting to God's divine guidance, even when it feels counter-intuitive or demands a difficult step of faith? True safety and flourishing are found not in avoiding perceived dangers by human means, but in aligning our lives with the Lord's perfect plan, trusting that His warnings are for our ultimate good and His promises are utterly dependable.

Questions for Reflection

  • What fears or uncertainties in my life might be tempting me to make decisions based on human logic rather than divine guidance?
  • How can I cultivate a deeper trust in God's provision and protection, even when His path seems difficult or counter-intuitive?
  • In what areas of my life might I be subtly choosing a "safe haven" of my own making, rather than fully submitting to God's will?
  • What steps can I take to more consistently seek and obey God's voice in my daily decisions?

FAQ

Why did the people want to go to Egypt despite God's warning?

Answer: The people were driven by intense fear and a desire for security after the destruction of Jerusalem and the assassination of Gedaliah. They perceived Egypt as a powerful and stable nation that could offer them refuge from the ongoing Babylonian threat and provide food in a land ravaged by war. Their decision was based on human reasoning and self-preservation, rather than faith in God's explicit command to remain in Judah, where He promised protection and blessing (Jeremiah 42:10).

Why was going to Egypt so wrong in God's eyes?

Answer: Going to Egypt was wrong not because Egypt itself was inherently evil, but because it represented a direct act of disobedience to God's explicit command. God had clearly instructed them to remain in Judah, promising to protect and build them up there (Jeremiah 42:10). Their flight to Egypt demonstrated a lack of trust in His word and a reliance on human strength and alliances, which God frequently condemned (e.g., Isaiah 30:1-3). Furthermore, Egypt often symbolized a place of spiritual compromise and idolatry for Israel, representing a return to a place from which God had delivered them in the Exodus.

CHRIST-CENTERED FULFILLMENT

Jeremiah 42:16, with its stark warning against seeking refuge outside of God's will, finds its ultimate fulfillment and transformation in the person and work of Jesus Christ. The people's desperate flight to Egypt highlights humanity's inherent tendency to seek security in earthly means, only to find that true safety is elusive apart from God. In contrast, Christ embodies the ultimate and unfailing refuge. He is the one who perfectly obeyed the Father's will, even unto death (Philippians 2:8), providing the perfect example of trust and submission that the remnant of Judah lacked. For those who are "weary and burdened," Jesus offers true rest and security, inviting them to find their refuge in Him, not in worldly escapes (Matthew 11:28-30). The judgment of the sword and famine, which pursued the disobedient into Egypt, foreshadows the inescapable consequences of sin. However, in Christ, the ultimate judgment for sin was borne by Him on the cross, so that those who believe might escape eternal death and find life (Romans 6:23). He is the true "land" where God's people find protection and blessing, not through physical location, but through spiritual union with Him (Ephesians 2:6). Thus, the warning of Jeremiah 42:16 points us to the profound truth that our ultimate security and deliverance from all fear and judgment are found exclusively in Christ, the one in whom all God's promises are "Yes" and "Amen" (2 Corinthians 1:20).

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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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