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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 42:17 delivers a solemn and unequivocal prophetic warning from the Lord to the Jewish remnant remaining in Judah after the devastating fall of Jerusalem. It declares with absolute certainty that those who defiantly choose to disregard God's explicit command to remain in the land and instead migrate to Egypt for refuge will face comprehensive divine judgment. Their self-chosen path, rooted in fear and distrust of God's sovereign provision, will inevitably lead to their demise through sword, famine, and pestilence, with no possibility of escape from the very calamities they sought to avoid.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Jeremiah 42:17 employs several potent Literary Devices to convey its stark and unyielding message. The most prominent is the Tricolon or Merism found in the phrase "by the sword, by the famine, and by the pestilence." This recurring prophetic motif in the Old Testament signifies a comprehensive and inescapable judgment, indicating that death will come from all directions and by multiple means, leaving no avenue for escape. It emphasizes the totality and severity of God's wrath against disobedience. The phrase "set their faces" functions as a powerful Idiom, vividly portraying a fixed, determined, and stubborn resolve. It is not merely a fleeting thought or inclination but a firm, unyielding decision, highlighting the deliberate and defiant nature of the people's rebellion against God's explicit command. Furthermore, the verse functions as a direct Prophetic Declaration, an authoritative and unambiguous pronouncement of future events contingent upon human choices. Jeremiah speaks with the very voice of God, leaving no ambiguity about the divine source or the absolute certainty of the impending doom. The entire verse also carries a strong tone of Irony, as the very refuge the people seek (Egypt) will become the precise place of their destruction, turning their perceived safety into their ultimate demise, a tragic reversal of their intentions.
THEOLOGICAL AND THEMATIC CONNECTIONS
Jeremiah 42:17 is a profound theological statement on the nature of divine authority, the reality of human free will, and the inevitable, divinely ordained consequences of disobedience. It underscores the foundational principle that God's commands are not arbitrary suggestions but are expressions of His perfect will, meticulously designed for the ultimate good, protection, and flourishing of His people. When His clear directives are defiantly rejected in favor of human wisdom, fear-driven self-preservation, or worldly expediency, the outcome is not merely a missed opportunity but a divinely ordained judgment. This verse powerfully highlights God's unwavering commitment to His word, demonstrating that His warnings are as certain and reliable as His promises. It also speaks to the profound danger of seeking security in worldly alliances or perceived human strength rather than in the sovereign power, faithful provision, and explicit guidance of God, a recurring and tragic theme throughout biblical history.
REFLECTION AND APPLICATION
Jeremiah 42:17 serves as a timeless, sobering reminder of the critical importance of discerning and faithfully obeying God's will, particularly when facing fear, uncertainty, or seemingly insurmountable challenges. In moments of crisis, our natural inclination might be to seek the most logical, expedient, or seemingly safest human solution, much like the remnant sought refuge in Egypt. However, this verse powerfully warns against such self-reliance when it directly contradicts God's explicit guidance. True security, lasting peace, and genuine prosperity are found not in human strategizing, worldly alliances, or external circumstances, but in faithful, unwavering obedience to God's word, even when His path seems counter-intuitive, difficult, or fraught with perceived risk. This passage challenges us to deeply examine our hearts: do we truly trust God's promises and provision, or do we, like the remnant, ultimately "set our faces" toward our own perceived solutions, risking divine judgment and forfeiting His best? This passage calls us to a deeper level of faith, where obedience is seen not as a burdensome obligation but as the very pathway to abundant life, divine protection, and spiritual flourishing.
Questions for Reflection
FAQ
Why was going to Egypt considered such a severe act of disobedience?
Answer: Going to Egypt was considered a severe act of disobedience for several profound reasons. Firstly, God had explicitly commanded the remnant to remain in Judah, promising His protection, blessing, and restoration there (Jeremiah 42:10-12). Their decision to go to Egypt was a direct, defiant rejection of this divine word, made even more egregious by their initial solemn promise to obey whatever God commanded (Jeremiah 42:5-6). Secondly, it represented a profound distrust in God's ability to protect them from the Babylonians and provide for them in the devastated land. Instead of relying on Yahweh, they sought refuge in a foreign nation, echoing a long and tragic history of Israel's unfaithfulness in seeking alliances with Egypt rather than trusting God alone (e.g., Isaiah 30:1-7). This act was not merely a practical decision but a spiritual rebellion, prioritizing perceived human security and self-preservation over divine faithfulness and covenant loyalty.
What does the phrase "set their faces" imply in this context?
Answer: The phrase "set their faces" (Hebrew: śāmû pĕnêhem, H7760 and H6440) is a powerful biblical idiom that signifies a firm, fixed, and unwavering determination or resolute purpose. It implies a stubborn and unyielding decision to pursue a particular course of action, often despite obstacles, warnings, or divine counsel. In Jeremiah 42:17, it highlights that the remnant's decision to go to Egypt was not a hesitant, accidental, or merely convenient choice, but a deliberate, intentional, and resolute act of defiance against God's explicit command. It underscores their hardened hearts and their unyielding commitment to their own self-devised plan, even when confronted with undeniable divine truth. This idiom is also used elsewhere in scripture to denote strong resolve, such as Jesus "setting His face" to go to Jerusalem, fully aware of the suffering awaiting Him (Luke 9:51).
CHRIST-CENTERED FULFILLMENT
Jeremiah 42:17, with its stark warning of comprehensive judgment for those who reject God's protective command and seek refuge in foreign lands, finds its ultimate fulfillment and profound transformation in the person and redemptive work of Jesus Christ. The "sword, famine, and pestilence" that awaited the disobedient remnant represent the full scope of God's righteous judgment against sin and rebellion. Yet, in Christ, this very judgment is fully borne, absorbed, and overcome. He is the ultimate, true refuge, the spiritual "land" of eternal safety and abundant provision, where all who "sojourn" (H1481, gûwr) in Him find not temporal destruction but everlasting security. Unlike the remnant who sought a false haven in Egypt, believers are called to find their complete safety, sustenance, and identity in Christ alone. He is the one who delivers us from the "evil" (H7451, raʻ) of sin and its devastating consequences, having become sin for us that we might become the righteousness of God in Him (2 Corinthians 5:21). The pervasive fear of death and judgment, which tragically drove the remnant to their doom, is utterly conquered by Christ's triumph over death itself through His crucifixion and resurrection (Hebrews 2:14-15). In Him, there is now no condemnation for those who are in Christ Jesus (Romans 8:1), for He has absorbed the full weight of God's righteous wrath. Thus, the severe warning in Jeremiah 42:17 points forward to the absolute necessity of trusting God's appointed deliverer, Jesus, who offers true and lasting escape from spiritual death and eternal judgment, inviting all who are weary and burdened to come to Him and find rest for their souls (Matthew 11:28-30).