Jeremiah 42:20

Translation
King James Version
For ye dissembled in your hearts, when ye sent me unto the LORD your God, saying, Pray for us unto the LORD our God; and according unto all that the LORD our God shall say, so declare unto us, and we will do it.
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KJV (with Strong's)
For ye dissembled H8582 in your hearts H5315, when ye sent H7971 me unto the LORD H3068 your God H430, saying H559, Pray H6419 for us unto the LORD H3068 our God H430; and according unto all that the LORD H3068 our God H430 shall say H559, so declare H5046 unto us, and we will do H6213 it.
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Complete Jewish Bible
For you have been behaving deceitfully, against your own interests. You sent me to ADONAI your God, saying, 'Pray for us to ADONAI our God; tell us everything ADONAI our God says, and we will do it.'
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Berean Standard Bible
For you have deceived yourselves by sending me to the LORD your God, saying, ‘Pray to the LORD our God on our behalf, and as for all that the LORD our God says, tell it to us and we will do it.’
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American Standard Version
For ye have dealt deceitfully against your own souls; for ye sent me unto Jehovah your God, saying, Pray for us unto Jehovah our God; and according unto all that Jehovah our God shall say, so declare unto us, and we will do it.
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World English Bible Messianic
For you have dealt deceitfully against your own souls; for you sent me to the LORD your God, saying, Pray for us to the LORD our God; and according to all that the LORD our God shall say, so declare to us, and we will do it:
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Geneva Bible (1599)
Surely ye dissembled in your hearts When ye sent me vnto the Lord your God, saying, Pray for vs vnto the Lord our God, and declare vnto vs euen according vnto al that the Lord our God shall say, and we will doe it.
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Young's Literal Translation
for ye have shewed yourselves perverse in your souls, for ye sent me unto Jehovah your God, saying, Pray for us unto Jehovah our God, and according to all that Jehovah our God saith, so declare to us, and we have done it ;
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See also
Matthew 22:35Ezekiel 14:3Ezekiel 14:4Numbers 16:38Psalms 65:3Psalms 18:44Jeremiah 17:10
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In the KJVVerse 19,996 of 31,102

Study This Verse

SUMMARY

Jeremiah 42:20 delivers a scathing divine indictment against the remnant of Judah, exposing their profound hypocrisy and deceit. Despite outwardly seeking the Lord's counsel through Jeremiah regarding their future after the fall of Jerusalem, their hearts were already set on a predetermined course of action—fleeing to Egypt. This verse reveals that their solemn promise to obey whatever God commanded was a manipulative facade, demonstrating a deep-seated insincerity in their approach to divine guidance and a fundamental unwillingness to submit to His sovereign will.

CONTEXT

  • Literary Context: Jeremiah 42:20 is situated within a crucial post-exilic narrative following the destruction of Jerusalem in 586 BC and the assassination of Gedaliah, the Babylonian-appointed governor. The surviving remnant of Judah, fearing Babylonian retribution and seeking to escape further hardship, contemplated fleeing to Egypt. In the preceding verses, specifically Jeremiah 42:1-3, they approached Jeremiah, earnestly requesting him to "pray for us unto the LORD your God" and promising, "whatever thing the LORD your God shall say unto us, we will do it" as recorded in Jeremiah 42:6. Jeremiah then spent ten days seeking the Lord's will, as noted in Jeremiah 42:7. The Lord's answer, given in Jeremiah 42:9-12, was a clear command to remain in the land, promising protection and blessing. However, Jeremiah 42:20 reveals that their initial plea was not born of genuine submission but was a mere formality, a pretense to gain divine sanction for a decision they had already made in their hearts. This verse serves as a divine commentary on the true motives behind their seemingly pious request, setting the stage for their subsequent disobedience and its dire consequences detailed in Jeremiah 43.
  • Historical & Cultural Context: The period immediately following the fall of Jerusalem was one of immense trauma, fear, and political instability for the Jewish remnant. The Babylonians had devastated the land, and the assassination of Gedaliah (recorded in Jeremiah 41) left a power vacuum and heightened anxieties about further Babylonian reprisal. In this climate, fleeing to Egypt, a traditional refuge and a powerful ancient kingdom, would have seemed a pragmatic and safe option to many. However, throughout the prophetic tradition, going down to Egypt often symbolized a turning away from reliance on God and seeking human alliances or solutions (e.g., Isaiah 30:1-3). The people's approach to Jeremiah, a recognized prophet of the Lord, was a culturally accepted way to seek divine guidance in critical national decisions. Yet, their underlying intention to ignore God's word, even as they sought it, highlights a profound spiritual malaise and a pattern of rebellion that characterized much of Israel's history, particularly during the time of the divided kingdom and the lead-up to the exile.
  • Key Themes: Jeremiah 42:20 powerfully underscores several key themes prevalent in the book of Jeremiah and broader biblical theology. Firstly, it highlights the deceitfulness of the human heart, a recurring motif in Jeremiah, most famously articulated in Jeremiah 17:9, which declares, "The heart is deceitful above all things, and desperately wicked: who can know it?" The remnant's outward piety contrasted sharply with their inward resolve to follow their own path, demonstrating a profound false piety and hypocrisy. They used religious language and the prophet's office as a means to justify their pre-determined actions, rather than genuinely seeking God's will. Secondly, the verse implicitly emphasizes God's omniscience and penetrating knowledge of human intentions. While the remnant could deceive Jeremiah, they could not deceive the Lord, who sees beyond outward appearances into the deepest motives of the heart, as affirmed in 1 Chronicles 28:9. Finally, it warns against the danger of seeking confirmation rather than genuine guidance. The people were not truly open to God's answer; they merely desired divine affirmation for a decision they had already made, illustrating a common human tendency to manipulate spiritual processes for personal ends.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • dissembled (Hebrew, tâʻâh', H8582): This verb, derived from a primitive root meaning "to vacillate," signifies "to go astray," "to err," or "to wander." In its causative form, as used here, it means "to cause to go astray," "to deceive," or "to dissemble." The accusation that "ye dissembled" directly implies that the remnant intentionally misled or dealt falsely. It denotes a deliberate act of deception, indicating that their request for divine counsel was not a sincere inquiry but a calculated pretense, a wandering from the path of truth in their inner disposition.
  • hearts (Hebrew, nephesh', H5315): While often translated as "soul," nephesh here refers to the inner self, the seat of one's will, desire, and intention. The phrase "dissembled in your hearts" signifies that the deceit originated from their innermost being, their true selves. It was not merely an outward show but a deep-seated, internal decision to pursue their own way, regardless of God's word. This emphasizes the profound spiritual corruption behind their actions, highlighting that their entire being was committed to their own agenda.
  • declare (Hebrew, nâgad', H5046): This verb means "to front," "to stand boldly out opposite," and by implication, "to manifest," "to announce," "to tell," or "to report." The remnant's demand, "so declare unto us," was for a clear, explicit, and public pronouncement from the Lord. Ironically, they insisted on a definitive declaration, even as they harbored the secret intention to disregard it. This highlights their desire for a formal, undeniable word from God, which they planned to use as a mere formality before proceeding with their own will, perhaps to assuage their conscience or to justify their actions to others.

Verse Breakdown

  • "For ye dissembled in your hearts,": This opening clause lays bare the core accusation, revealing the people's internal state as one of falsehood and pretense. Their intentions were not pure or genuinely submissive to God's will; rather, they had already decided upon a course of action, and their outward inquiry was a sham, a deliberate act of spiritual deceit.
  • "when ye sent me unto the LORD your God, saying, Pray for us unto the LORD our God;": This describes their outward, seemingly pious action. They initiated the interaction with Jeremiah, requesting him to intercede on their behalf and seek divine guidance. This highlights the stark contrast between their religious performance and their true, hidden motives, exposing the hypocrisy of their prayer request.
  • "and according unto all that the LORD our God shall say, so declare unto us, and we will do [it].": This final clause reveals the extent of their hypocrisy. They made a solemn, binding promise of absolute obedience to whatever God would declare, explicitly stating their commitment to "do it." This vow, however, was made with a deceitful heart, rendering it empty and manipulative from the outset, a mere formality to legitimize their pre-determined rebellion.

Literary Devices

Jeremiah 42:20 masterfully employs several literary devices to convey its powerful message. Irony is central to the verse, as the people's earnest request for divine guidance and their solemn vow of obedience stand in stark contrast to their hidden, predetermined intentions. They ask God to "declare" His will, even as they "dissemble" in their hearts, creating a profound sense of dramatic irony for the reader. This also establishes a strong contrast between outward appearance and inward reality, highlighting the chasm between their professed piety and their actual rebellion. The phrase "dissembled in your hearts" uses metonymy, where "hearts" represents the entirety of their inner being, their will, and their true intentions, emphasizing the deep-seated nature of their deceit. Furthermore, the verse serves as a form of foreshadowing, as this initial act of deceit sets the stage for their subsequent disobedience and the tragic consequences that unfold in the following chapters, demonstrating the inevitable outcome of a heart unwilling to truly submit to God.

THEOLOGICAL AND THEMATIC CONNECTIONS

Jeremiah 42:20 serves as a profound theological statement on the nature of true worship and obedience, contrasting it sharply with superficial piety. It underscores the biblical truth that God sees beyond outward actions and religious rituals, penetrating to the very core of human motivation. The people's attempt to manipulate divine counsel for their own ends reveals a fundamental misunderstanding of God's sovereignty and holiness. True faith requires a heart genuinely open to God's will, even when it contradicts personal desires or perceived self-interest. This verse teaches that God values sincerity and integrity above all, and that any attempt to "dissemble" before Him is futile, as His knowledge is perfect and His judgment righteous.

REFLECTION AND APPLICATION

Jeremiah 42:20 stands as a timeless mirror, inviting us to honestly examine the true motives behind our spiritual practices and prayers. It challenges us to move beyond superficial religiosity to cultivate a heart of genuine submission and integrity before God. When we seek divine guidance, whether through prayer, Scripture, or counsel, are we truly open to hearing and obeying God's answer, even if it runs contrary to our preferences or plans? Or do we, like the remnant, approach God with a predetermined agenda, hoping He will simply rubber-stamp our own desires? This verse calls us to a radical sincerity, reminding us that God desires truth in the inward parts and sees through every facade. It urges us to trust in His wisdom and provision, even when His path seems more difficult or counterintuitive than our own, knowing that true blessing and protection come from wholehearted obedience, not from clever manipulation or self-serving piety. This passage serves as a powerful reminder that genuine faith is demonstrated not by what we say, but by the alignment of our hearts with God's revealed will.

Questions for Reflection

  • In what areas of my life might I be subtly dissembling or holding back true submission when seeking God's will?
  • How can I cultivate a heart that is truly open and surrendered to God's direction, even when it challenges my comfort or plans?
  • What practical steps can I take to ensure my prayers and spiritual inquiries are genuine expressions of dependence, not attempts to manipulate God?
  • How does my understanding of God's omniscience (His knowing my heart) impact my approach to seeking His guidance and living a life of integrity?

FAQ

What does "dissembled in your hearts" mean in this context?

Answer: "Dissembled in your hearts" means that the people were being deceitful and hypocritical in their innermost being, their true intentions. While they outwardly appeared to be seeking God's will through Jeremiah, their hearts had already decided on a course of action (fleeing to Egypt), and their request for divine guidance was a pretense, not a sincere desire to obey. It reveals a profound insincerity and a manipulative approach to God, where their outward religious performance masked an inward rebellion against His authority.

Why did the remnant ask Jeremiah to pray for them if they already knew what they wanted to do?

Answer: The remnant likely asked Jeremiah to pray for them for a few reasons. Firstly, it was a cultural and religious norm to seek divine counsel through a prophet in times of crisis, providing a veneer of piety. Secondly, they may have hoped that God would confirm their own desired course of action, thus providing divine sanction for their plans and easing their consciences. Thirdly, it could have been an attempt to shift responsibility, claiming they had sought God's will, even if they intended to disregard it. Their actions illustrate a common human tendency to seek God's approval rather than His actual direction, as seen in other instances of false piety in Scripture, such as Isaiah 29:13.

What were the consequences of their dissembling and disobedience?

Answer: The consequences were severe and tragic. Despite God's clear command through Jeremiah to remain in the land, promising protection and blessing if they obeyed, as detailed in Jeremiah 42:9-12, the remnant chose to disobey. They went down to Egypt, taking Jeremiah with them, as recorded in Jeremiah 43:5-7. In Egypt, they continued their idolatrous practices, and Jeremiah prophesied that they would ultimately perish there by sword, famine, and pestilence, fulfilling the very judgments they sought to escape (Jeremiah 44:11-14). Their dissembling led not to safety, but to their ultimate demise, underscoring the futility and danger of rebelling against God's explicit word.

CHRIST-CENTERED FULFILLMENT

Jeremiah 42:20, with its stark portrayal of human deceit and the exposed hypocrisy of the heart, finds its ultimate Christ-centered fulfillment in the person and work of Jesus. The remnant's dissembling highlights the universal problem of a heart "deceitful above all things" (Jeremiah 17:9), a condition that no human effort or outward religious observance can truly rectify. Jesus, however, perfectly embodies the sincerity and obedience that the remnant lacked. He did not come to do His own will, but the will of the Father who sent Him (John 6:38). Unlike the remnant who sought to manipulate divine counsel, Jesus is the very embodiment of God's perfect counsel, the Word made flesh (John 1:14). He is the true Prophet who declares God's will with absolute truth and integrity, never dissembling or compromising. Furthermore, the New Covenant, inaugurated by Christ's sacrifice, addresses the very problem of the deceitful heart. Through faith in Him, God promises to give a "new heart" and put His Spirit within us, enabling genuine obedience and writing His laws on our hearts, as prophesied in Ezekiel 36:26-27 and affirmed in Hebrews 8:10. Thus, what the remnant failed to do—to truly submit and obey from the heart—is made possible for believers through the transformative power of Christ, who cleanses the heart and empowers us to walk in sincerity before God, fulfilling the law of love through His Spirit.

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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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