Jeremiah 42:21

Translation
King James Version
And now I have this day declared it to you; but ye have not obeyed the voice of the LORD your God, nor any thing for the which he hath sent me unto you.
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KJV (with Strong's)
And now I have this day H3117 declared H5046 it to you; but ye have not obeyed H8085 the voice H6963 of the LORD H3068 your God H430, nor any thing for the which he hath sent H7971 me unto you.
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Complete Jewish Bible
Today I have told it to you, but you haven't heeded any part of what ADONAI your God gave me to tell you.
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Berean Standard Bible
For I have told you today, but you have not obeyed the voice of the LORD your God in all He has sent me to tell you.
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American Standard Version
And I have this day declared it to you; but ye have not obeyed the voice of Jehovah your God in anything for which he hath sent me unto you.
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World English Bible Messianic
and I have this day declared it to you; but you have not obeyed the LORD your God’s voice in anything for which he has sent me to you.
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Geneva Bible (1599)
Therefore I haue this day declared it you, but you haue not obeyed the voyce of the Lord your God, nor any thing for the which he hath sent me vnto you.
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Young's Literal Translation
and I declare to you to-day, and ye have not hearkened to the voice of Jehovah your God, and to anything with which He hath sent me unto you.
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See also
Ezekiel 2:7Zechariah 7:11Zechariah 7:12Acts 20:26Acts 20:27Acts 20:20Jeremiah 7:24
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SUMMARY

Jeremiah 42:21 stands as a poignant and severe indictment from the prophet Jeremiah to the surviving remnant of Judah, laying bare their profound spiritual duplicity and premeditated rebellion. Despite their fervent plea for divine direction regarding their future—whether to remain in the land or flee to Egypt—and their solemn oath to abide by God's word irrespective of its content, this verse reveals their utter lack of genuine intent to submit to the will of the LORD their God or to any message He had faithfully delivered through His prophet. It encapsulates the tragic human propensity for rebellion against clear divine instruction, starkly illustrating the chasm between outward religious performance and an inward heart of integrity.

CONTEXT

  • Literary Context: Jeremiah 42:21 serves as the climactic and condemning conclusion to a significant narrative segment within the book of Jeremiah, beginning with the remnant's initial appeal in Jeremiah 42:1-6. Following the devastating fall of Jerusalem, a desperate remnant, led by military commanders such as Johanan, approached Jeremiah, imploring him to seek God's will concerning their future. They made an explicit and binding vow: "whether it be good, or whether it be evil, we will obey the voice of the LORD our God" (Jeremiah 42:6). After a ten-day period of waiting upon the Lord, Jeremiah delivered God's unequivocal response: remain in Judah, and God would protect and prosper them; flee to Egypt, and they would face certain death by sword, famine, and pestilence (Jeremiah 42:7-18). Verse 21 immediately follows Jeremiah's disclosure that he, and by extension God, was fully aware of their true, disobedient intentions even before the divine message was delivered, thus highlighting the depth of their pre-meditated rebellion and hypocrisy.
  • Historical & Cultural Context: This passage is situated in the immediate, chaotic aftermath of the Babylonian destruction of Jerusalem in 586 BC, an event that irrevocably altered the landscape of Judah and led to the exile of much of its population. The small, vulnerable remnant left behind was gripped by fear, particularly of further Babylonian reprisals, and saw escape to Egypt as a pragmatic solution and traditional haven. In the ancient Near East, consulting a prophet for divine guidance was a common, culturally accepted practice, especially during periods of national crisis or significant decision-making. However, the efficacy and integrity of such consultations hinged entirely on the sincerity of the petitioners. The remnant's inclination to flee to Egypt was not merely a practical consideration; it represented a profound theological rejection of God's covenant promises intrinsically linked to the land of Israel, opting instead for perceived security in a foreign land often associated with idolatry, rather than placing their trust in Yahweh. Their actions reflect a pervasive human tendency to seek divine affirmation for pre-conceived plans rather than genuine, humble divine direction.
  • Key Themes: The central theme permeating Jeremiah 42 and culminating in verse 21 is willful disobedience despite the reception of clear, unambiguous divine revelation. The stark contrast between the people's explicit vow of obedience and their immediate, demonstrable rejection of God's command underscores a profound hypocrisy. They ostensibly sought God's "voice" but harbored no genuine intention of submitting to it, thereby illustrating a superficial religiosity that prioritizes self-will and perceived safety over divine authority and covenant faithfulness. This passage also powerfully emphasizes the theme of divine faithfulness in warning, as God, through His prophet Jeremiah, meticulously communicated His will and the precise, inevitable consequences of their choices, presenting both the blessings of obedience and the judgments of rebellion. Ultimately, the verse serves as a grim foreshadowing of the inevitable consequences of rejecting God's word, setting the tragic stage for the events of Jeremiah 43, where the remnant indeed fled to Egypt, thereby bringing upon themselves the very curses God had so clearly warned them against.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • declared (Hebrew, nâgad', H5046): This verb (H5046) signifies "to front, i.e. stand boldly out opposite; by implication (causatively), to manifest; figuratively, to announce (always by word of mouth to one present); specifically, to expose, predict, explain, praise." In the context of Jeremiah 42:21, it powerfully conveys that God's message was neither ambiguous nor concealed. Jeremiah delivered it with utmost clarity, directly and unequivocally to the people, leaving absolutely no room for misunderstanding, misinterpretation, or subsequent excuse. The truth of God's will was laid bare before them for all to hear and comprehend.
  • obeyed (Hebrew, shâmaʻ', H8085): The verb (H8085) means "to hear intelligently (often with implication of attention, obedience, etc.; causatively, to tell, etc.)." While its primary meaning is "to hear," its specific usage in this verse, particularly in the negative construction ("ye have not obeyed"), carries a profound connotation of hearing with full comprehension and then failing to act in accordance with what has been heard. It implies a deliberate failure not merely to perceive the sound, but to heed and submit to the divine word. Their lack of obedience was a conscious, volitional choice to disregard the clear divine instruction they had received.
  • voice (Hebrew, qôwl', H6963): This noun (H6963) refers to "a voice or sound." When used in the phrase "the voice of the LORD your God," it transcends a mere auditory perception; it denotes the authoritative, direct, and living communication emanating from God Himself. It is not presented as a mere suggestion or an opinion, but as the very utterance of the covenant God, Yahweh, demanding a response of faithful submission and adherence. Their failure to obey His "voice" was a direct affront to His divine authority, a betrayal of their covenant relationship, and a rejection of His sovereign will.

Verse Breakdown

  • "And now I have this day declared it to you;": This opening clause underscores the immediacy and undeniable clarity of Jeremiah's prophetic declaration. The temporal phrase "this day" (H3117, yôwm) emphasizes that the divine message has been delivered freshly, directly from God, and is therefore irrefutable and without delay. Jeremiah stands as the faithful and diligent messenger of God, having fully and unequivocally discharged his sacred duty to communicate the divine will without reservation, omission, or personal bias.
  • "but ye have not obeyed the voice of the LORD your God,": This constitutes the central accusation and a searing indictment of the remnant's spiritual rebellion. Despite their earlier, solemn pledge in Jeremiah 42:6 to obey "the voice of the LORD our God," they have demonstrably and willfully failed to do so. The profound emphasis on "the LORD your God" (H3068, Yᵉhôvâh; H430, ʼĕlôhîym) highlights that their disobedience is not merely directed at Jeremiah, the human prophet, but is a direct affront to the very God with whom they stand in a covenant relationship—the God who delivered them from Egypt, sustained them in the wilderness, and established them in the land.
  • "nor any thing for the which he hath sent me unto you.": This concluding clause significantly broadens the scope of their disobedience beyond the immediate command concerning their migration to Egypt. It suggests a deeply entrenched pattern of rebellion against all of God's previous messages, warnings, and instructions that had been faithfully delivered through Jeremiah throughout his prophetic ministry. The verb "sent" (H7971, shâlach) powerfully underscores Jeremiah's divine commission and inherent authority; therefore, their rejection of his message is tantamount to a direct rejection of God Himself. Their failure is comprehensive, encompassing not just this specific, critical instance, but their overarching posture of defiance toward divine revelation and authority.

Literary Devices

Jeremiah 42:21 employs several potent literary devices that amplify its message of divine condemnation and human rebellion. The most prominent device is Direct Address combined with Prophetic Indictment, as Jeremiah speaks directly and confrontatively to the remnant, laying bare the true, sinful condition of their hearts. There is profound Irony at play: the people earnestly sought God's word, even swearing a solemn oath of obedience, only to immediately and unequivocally reject that word once it was revealed. This starkly highlights the Contrast between their outward profession of piety and their inward, rebellious, and self-willed hearts. The verse also functions as a powerful Climax to the preceding narrative, delivering the ultimate divine verdict on the remnant's insincerity and setting the stage for the tragic fulfillment of God's warnings. Furthermore, the deliberate juxtaposition of Jeremiah's faithful "declaring" and God's "sending" His word with the people's "not obeyed" creates a powerful Antithesis, emphasizing the tragic and irreconcilable disconnect between divine faithfulness and persistent human rebellion.

THEOLOGICAL AND THEMATIC CONNECTIONS

Jeremiah 42:21 profoundly illustrates a foundational biblical truth: genuine faith is not merely expressed by seeking God's will, but by humbly and wholeheartedly submitting to it, even when such submission contradicts personal desires, perceived self-interest, or deeply ingrained fears. The remnant's actions serve as a stark warning against the peril of approaching God with a pre-determined agenda, seeking divine validation for one's own plans rather than truly desiring and embracing genuine divine direction. This passage powerfully reminds us that God's revelation is not a mere suggestion or a set of options, but a divine command, an authoritative utterance that demands a response of obedience. Our ultimate response to His "voice" fundamentally reveals the true condition and orientation of our hearts. Their profound disobedience foreshadows the persistent struggle throughout biblical history between God's clear, righteous commands and humanity's stubborn inclination towards self-will and rebellion—a recurring theme that resonates throughout the Old Testament and finds its ultimate, transformative resolution in the New Covenant.

REFLECTION AND APPLICATION

Jeremiah 42:21 serves as a timeless and convicting mirror for profound self-examination, challenging every believer to honestly assess the sincerity and depth of their own spiritual inquiries. When we seek God's guidance, are our hearts truly open to His will, even if it demands that we step outside our comfort zones, radically alter our carefully laid plans, or courageously confront our deepest fears? Or do we, like the remnant of Judah, approach God with a hidden agenda, secretly hoping that He will simply rubber-stamp decisions we have already made or desires we have already embraced? True spiritual maturity is not merely about intellectually apprehending God's word, but about humbly, wholeheartedly, and actively submitting to it. This verse powerfully reminds us that genuine faith is inherently active obedience—a profound willingness to trust God's infinite wisdom and unfailing provision above our own limited understanding, our fleeting emotions, or our perceived sense of security. Our response to God's revealed will is the ultimate, litmus test of our love, devotion, and faithfulness, ultimately determining whether we walk in the path of His abundant blessing or in the self-imposed consequences of rebellion.

Questions for Reflection

  • When I seek God's guidance for significant decisions, what are my deepest, true motivations? Am I genuinely open to His will, or am I primarily seeking validation for my own desires or plans?
  • In what specific areas of my life might I be subtly or overtly resisting God's clear instructions, perhaps out of fear, a desire for personal comfort, or an unwillingness to relinquish control?
  • How does my daily life tangibly demonstrate a commitment to not just hearing, but actively and consistently obeying, the authoritative voice of the Lord in all circumstances?
  • What are the potential, long-term consequences of choosing my own path over God's revealed will, both for my personal spiritual journey and for the broader community of faith to which I belong?

FAQ

Why did the people ask for God's will if they didn't intend to obey?

Answer: The biblical text suggests a complex interplay of motives within the remnant. On one hand, there was a deeply ingrained cultural practice, and perhaps even an initial, genuine impulse, to seek divine counsel through a prophet during a time of extreme national crisis and uncertainty. They were undoubtedly fearful and anxious about their future after the catastrophic destruction of Jerusalem. However, their subsequent actions and Jeremiah's direct, damning accusation in Jeremiah 42:21 reveal that their primary desire was likely not to humbly submit to God's will, but rather to gain divine endorsement or a "blessing" for their pre-determined plan to flee to Egypt. They sought reassurance and a clear conscience for a path they had already chosen, not necessarily a radical change of direction. This illustrates a common human failing, where individuals seek God's "yes" to their own desires rather than His sovereign "will" for their lives, often using spiritual consultation as a means to justify self-serving decisions.

What were the consequences of their disobedience?

Answer: The consequences of their profound disobedience were precisely what God, through His prophet Jeremiah, had explicitly warned them about. Despite God's clear and merciful command to remain in Judah, accompanied by promises of protection and blessing, the remnant defiantly chose to go to Egypt, even forcibly taking Jeremiah and his scribe Baruch with them (Jeremiah 43:5-7). Once established in Egypt, they tragically faced the very judgments of death by sword, famine, and pestilence that God had promised would befall them if they disobeyed (Jeremiah 42:16-17). Furthermore, they plunged deeper into idolatry in Egypt, provoking God's righteous wrath and ultimately being consumed by the very things they had sought to escape—namely, destruction and spiritual degradation (Jeremiah 44:15-28). Their willful disobedience led directly to their demise, powerfully demonstrating the severe and inevitable consequences of rejecting God's explicit commands.

CHRIST-CENTERED FULFILLMENT

Jeremiah 42:21, with its stark and sorrowful portrayal of Israel's persistent and willful disobedience to the divine "voice," powerfully highlights the absolute necessity of a new covenant and points forward with profound clarity to the perfect, unblemished obedience of Jesus Christ. The remnant's abject failure to obey the clear "voice of the LORD" underscores humanity's inherent inability, stemming from its fallen nature, to perfectly fulfill God's righteous law and commands. This continuous, tragic pattern of rebellion woven throughout the Old Testament narrative, where God's people repeatedly failed to heed His prophets and His life-giving word, ultimately demonstrates the desperate need for a divine intervention—a perfect mediator and redeemer. In glorious contrast to Israel's chronic and pervasive disobedience, Jesus Christ stands as the perfectly obedient Son, who unequivocally declared, "For I have come down from heaven, not to do my own will but the will of him who sent me" (John 6:38). He perfectly embodied the "voice of the LORD," not only declaring God's will with unparalleled authority but living it out in every facet of His earthly existence, even to the ultimate point of humble, sacrificial death on the cross (Philippians 2:8). Through His singular, perfect obedience, Christ establishes the New Covenant, wherein God graciously promises to inscribe His law not on tablets of stone, but supernaturally on the very hearts of His people (Jeremiah 31:33), thereby enabling them by the power of the Holy Spirit to truly hear, understand, and obey His voice. Thus, the tragic disobedience depicted in Jeremiah 42:21 ultimately magnifies the glorious and redemptive obedience of Christ, who secures eternal salvation and reconciliation for all who, through faith, are brought into His perfect submission to the Father.

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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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