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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 42:18 delivers a profound and unyielding divine warning to the Jewish remnant contemplating flight to Egypt after Jerusalem's devastating fall. The Lord of hosts unequivocally declares that just as His intense anger and fury were poured out upon the inhabitants of Jerusalem for their persistent disobedience, so too will His wrath pursue and consume them if they defy His command and enter Egypt. Their intended haven will transform into a place of utter disgrace, public astonishment, and irreversible exile, ensuring they will never again behold their cherished homeland.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Jeremiah 42:18 masterfully employs several powerful literary devices to convey its urgent and severe message. The most prominent is Parallelism, specifically a comparative parallelism, evident in the "As X, so Y" structure. The verse explicitly states, "As mine anger and my fury hath been poured forth upon the inhabitants of Jerusalem; so shall my fury be poured forth upon you, when ye shall enter into Egypt." This device starkly contrasts the recent, devastating judgment upon Jerusalem with the impending judgment upon the remnant, underscoring the certainty, consistency, and continuity of God's righteous wrath against disobedience. Another key device is Imagery, particularly the vivid metaphor of God's "fury" being "poured forth." This evokes the powerful image of an overflowing, inescapable deluge, a torrent of judgment, or a molten substance, conveying the overwhelming, uncontainable, and destructive nature of divine wrath. Furthermore, the verse utilizes Climax or Accumulation in the list of consequences: "an execration, and an astonishment, and a curse, and a reproach." This escalating series of terms intensifies the sense of utter degradation, public shame, and comprehensive ruin awaiting the disobedient remnant, painting a complete and devastating picture of their future plight. Finally, the entire passage functions as a Divine Oracle, introduced by the authoritative and traditional prophetic formula "Thus saith the LORD of hosts, the God of Israel," which lends immense weight, solemnity, and finality to the prophetic pronouncement, emphasizing its non-negotiable divine origin.
THEOLOGICAL AND THEMATIC CONNECTIONS
Jeremiah 42:18 profoundly illustrates the unwavering nature of God's justice and the severe, inescapable consequences of defying His explicit commands. It underscores that divine judgment is not arbitrary or capricious but a consistent and righteous response to human rebellion, irrespective of perceived good intentions or desperate circumstances. The Lord's "fury" is a manifestation of His holy character, demonstrating that He cannot tolerate sin and will hold His people accountable to the covenant He established with them. This verse serves as a powerful reminder that true security and well-being are found only in unwavering obedience to God's revealed will, never in human strategies, worldly alliances, or self-devised refuges. It reveals God's absolute faithfulness to His warnings, ensuring that His word, whether of blessing or judgment, will always come to pass. The tragic outcome for the remnant highlights the spiritual danger of a heart divided, one that seeks God's counsel outwardly while secretly clinging to a predetermined, disobedient path, ultimately leading to greater suffering.
REFLECTION AND APPLICATION
Jeremiah 42:18 presents a stark challenge to believers today, urging us to confront the true nature of our obedience and the depth of our trust in God, especially when confronted with fear, profound uncertainty, or the seductive allure of human-derived solutions. In moments of crisis, personal tribulation, or significant decision-making, our natural inclination might be to seek security in what seems logical, expedient, or safe from a purely worldly perspective, much like the remnant looked to Egypt. However, this verse powerfully reminds us that genuine faith involves submitting our deepest desires, our most pressing fears, and our carefully crafted plans to God's revealed will, even when His path seems counter-intuitive, requires significant sacrifice, or feels less secure. It calls us to examine our motives when we seek divine counsel: are we truly open to His answer, prepared to obey it fully, or do we merely seek validation for our preconceived plans, hoping God will rubber-stamp our agenda? The severity of God's warning underscores that His commands are not mere suggestions but expressions of His perfect wisdom, His unfailing love, and His desire for our ultimate good. Disregarding them, even with what we perceive as good intentions or out of genuine fear, leads to tragic and often irreversible consequences, demonstrating that true safety, flourishing, and peace are found only within the boundaries of His sovereign, good, and perfect plan. This passage urges us to cultivate a heart of authentic submission, trusting implicitly that God's way, though sometimes difficult or seemingly perilous, is always the path to true life and enduring blessing.
Questions for Reflection
FAQ
Why did the remnant want to go to Egypt, and why was it forbidden?
Answer: The remnant of Judah desired to go to Egypt primarily out of intense fear and a misguided search for security. Following the assassination of Gedaliah, the Babylonian-appointed governor, they were terrified of further, devastating retaliation from the Babylonian empire, which had recently laid waste to Jerusalem. They believed that fleeing to Egypt would provide them safety and refuge from this looming threat. However, God explicitly forbade them from going to Egypt because it represented a return to a place of spiritual compromise, idolatry, and reliance on human power, a historical temptation and source of apostasy for Israel (e.g., Hosea 11:5). More importantly, by going to Egypt, they would be directly defying God's clear command to remain in the land of Judah, where He had promised to protect, build them up, and plant them securely (Jeremiah 42:10). Their desire to go to Egypt demonstrated a profound lack of trust in God's provision and protection, preferring human strategies over divine instruction, which God viewed as outright rebellion and a rejection of His covenant faithfulness (Jeremiah 43:7).
What does "ye shall see this place no more" signify?
Answer: The phrase "ye shall see this place no more" signifies a permanent and irreversible separation from the land of Judah, their cherished homeland and the promised inheritance given by God to their forefathers. It means that those who disobeyed God's command and went to Egypt would die in exile there, never returning to the land of Israel. This was an exceptionally severe judgment, as the identity, covenant relationship with God, and future hope of the Israelites were deeply intertwined with their presence in the promised land. It underscored the finality and gravity of God's judgment for their persistent disobedience and rebellion, fulfilling earlier warnings in the Mosaic Law regarding the dire consequences of breaking the covenant, including dispersion and permanent exile from the land (Deuteronomy 28:64-68). It represents a complete severance from their heritage and the blessings associated with the land.
CHRIST-CENTERED FULFILLMENT
Jeremiah 42:18, with its stark warning of divine fury and irreversible judgment for disobedience, finds its ultimate and glorious fulfillment in the person and redemptive work of Jesus Christ. The "fury" of God, which was "poured forth" upon Jerusalem and threatened the disobedient remnant, represents the righteous, holy wrath of a just God against the pervasive reality of human sin. Yet, remarkably, on the cross, Jesus, the Lamb of God who takes away the sin of the world, voluntarily became the substitutionary recipient of this very wrath. He bore the full measure of God's righteous indignation, allowing the divine fury against sin to be poured out upon Himself, so that all who believe in Him might be eternally spared from that wrath (Romans 5:9). Furthermore, the devastating consequences of becoming "an execration, and an astonishment, and a curse, and a reproach" for disobedience are profoundly reversed and transformed in Christ. He became a curse for us, enduring the ultimate reproach and shame of the cross (Hebrews 12:2), so that we might receive the blessing of Abraham and honor from God. While the disobedient remnant was condemned with the chilling pronouncement that they would "see this place no more," Jesus, through His resurrection and ascension, opens the way to a new, eternal "place"—the heavenly Jerusalem and an eternal inheritance in God's very presence (John 14:2-3). Through His perfect obedience and sacrificial death, Christ secures for His followers true safety, an eternal dwelling, and an unshakeable hope, not in an earthly refuge that can be lost, but in the very presence of God, fulfilling the deepest longings that the remnant sought in vain through their own disobedient efforts.