Jeremiah 42:3

Translation
King James Version
That the LORD thy God may shew us the way wherein we may walk, and the thing that we may do.
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KJV (with Strong's)
That the LORD H3068 thy God H430 may shew H5046 us the way H1870 wherein we may walk H3212, and the thing H1697 that we may do H6213.
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Complete Jewish Bible
Pray that ADONAI your God will tell us what direction to take and what to do."
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Berean Standard Bible
Pray that the LORD your God will tell us the way we should walk and the thing we should do.”
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American Standard Version
that Jehovah thy God may show us the way wherein we should walk, and the thing that we should do.
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World English Bible Messianic
that the LORD your God may show us the way in which we should walk, and the thing that we should do.
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Geneva Bible (1599)
That the Lord thy God may shewe vs the way wherein wee may walke, and the thing that we may doe.
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Young's Literal Translation
and Jehovah thy God doth declare to us the way in which we walk, and the thing that we do.'
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See also
Psalms 86:11Proverbs 3:6Jeremiah 6:16Micah 4:2Psalms 25:4Psalms 25:5Ezra 8:21
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Israelite Refugees in Egypt
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In the KJVVerse 19,979 of 31,102

Study This Verse

SUMMARY

Jeremiah 42:3 encapsulates the earnest and desperate plea of a small remnant of Judah to the prophet Jeremiah, seeking explicit divine direction following the catastrophic fall of Jerusalem. Overwhelmed by profound uncertainty and the looming threat of further Babylonian aggression, they appeal to the LORD, their covenant God, to reveal His specific will for their immediate future, promising unwavering obedience to whatever path or action He commands. This pivotal verse profoundly articulates a universal human need for clear divine guidance in times of immense crisis, transition, and existential fear, setting the stage for a crucial test of their professed faith.

CONTEXT

  • Literary Context: Jeremiah 42:3 is situated at a critical narrative juncture within the book of Jeremiah, specifically within chapters 40-44, which chronicle the tumultuous aftermath of Jerusalem's destruction and the temple's desolation by Babylon in 586 BC. The preceding chapters have meticulously detailed the fulfillment of Jeremiah's prophecies of judgment, culminating in the exile of the majority of Judah's population. Chapter 42 opens with a delegation comprising Johanan, other military commanders, and "all the people from the least even unto the greatest" approaching Jeremiah. Their collective appeal in verse 3 for divine counsel regarding their immediate future—whether to remain in the devastated land or flee to Egypt—forms the core of their request. This plea sets in motion a seven-day period during which Jeremiah seeks God's word, leading to a divine revelation that will tragically be met with the people's ultimate disobedience, highlighting a recurring theme of Israel's resistance to God's clear commands, even in dire circumstances.
  • Historical & Cultural Context: The historical setting is the immediate post-exilic period for the remaining Jewish population in Judah. Jerusalem lies in ruins, the Davidic monarchy has ended, and a significant portion of the populace has been deported to Babylon. The assassination of Gedaliah, the Babylonian-appointed governor, has plunged the land into further chaos and instilled pervasive fear of swift and severe Babylonian reprisal. The people are disoriented, fragmented, and leaderless, facing an existential crisis regarding their very survival. Culturally, despite their history of idolatry and rebellion, the people of Judah retained the tradition of seeking divine oracles through prophets in moments of national distress or profound personal decision. Their appeal to Jeremiah, a prophet whose warnings they had largely ignored, reflects this deeply ingrained cultural practice. The choice between enduring a desolate land under foreign threat or seeking refuge in Egypt, a traditional haven but also a place historically associated with spiritual compromise and a return to bondage for Israel, was a decision of monumental consequence, underscoring the immense pressure and fear driving their desperate request.
  • Key Themes: This verse significantly contributes to several profound themes woven throughout Jeremiah and the broader Old Testament narrative. Firstly, it underscores the theme of Divine Sovereignty and Guidance, portraying God as the ultimate source of wisdom and direction, capable of charting a clear path even amidst human chaos. The people's plea for the LORD to "shew us the way" acknowledges, however conditionally, His ultimate authority over their destiny. Secondly, it powerfully illustrates the theme of Human Dependence and Desperation, particularly in the wake of national calamity. Stripped of their political, religious, and social structures, the remnant is forced to confront their utter reliance on God for their very survival and future direction, a recurring motif in biblical history when Israel faced overwhelming odds, such as during the wilderness wanderings or the period of the Judges. Lastly, and perhaps most poignantly, Jeremiah 42:3 serves as a dramatic setup for the theme of Conditional Obedience and Unbelief. While the people profess a fervent desire to obey, declaring in Jeremiah 42:6 that they will heed God's word "whether it be good, or whether it be evil," their subsequent actions tragically reveal their true intentions. Their ultimate rejection of God's explicit command and their choice to pursue their own perceived safety serves as a stark warning against feigned piety and the perilous consequences of a divided heart, echoing similar prophetic warnings against hypocrisy and spiritual duplicity.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • shew (Hebrew, nâgad', H5046): This verb 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 Jeremiah 42:3, "shew" conveys a strong sense of God revealing or declaring His will clearly, explicitly, and directly. The people are not seeking a vague impression or a subtle hint but a direct, unmistakable manifestation of God's instruction, indicating their desire for concrete, actionable guidance that leaves no room for doubt.
  • way (Hebrew, derek', H1870): This noun means "a road (as trodden); figuratively, a course of life or mode of action, often adverb." The term extends far beyond a mere physical path to encompass one's entire conduct, lifestyle, and destiny. The remnant is asking for God to reveal not simply a route to a geographical destination but the very course of action and pattern of life they should adopt in their precarious situation. This includes their immediate movements, their long-term existence, and the moral and spiritual direction they should take, highlighting a comprehensive need for divine guidance for their very existence.
  • do (Hebrew, ʻâsâh', H6213): This is a primitive root meaning "to do or make, in the broadest sense and widest application." This comprehensive verb denotes performing, accomplishing, or carrying out an action. When paired with "thing" (dâbâr), it emphasizes the desire for specific, actionable commands. The people want to know not just the general direction or "way" but the concrete steps, the practical duties, and the specific behaviors God requires of them. It expresses a longing for explicit directives concerning their immediate choices, responsibilities, and the practical outworking of God's will in their daily lives.

Verse Breakdown

  • "That the LORD thy God may shew us the way": This opening clause establishes the divine source of the desired guidance and the nature of the request. The remnant acknowledges the LORD as "thy God," implicitly appealing to the covenant relationship, even though they have largely been unfaithful to it. Their plea is for God to "shew," or reveal, the "way," which signifies not merely a physical route but the correct course of action, the divinely ordained path for their lives and decisions in this critical moment of national crisis. It highlights their recognition of their own inability to discern the future or the right course independently, underscoring a profound sense of helplessness.
  • "wherein we may walk": This phrase further clarifies the practical and existential dimension of the "way." The verb "walk" (yâlak) in Hebrew often refers to one's conduct, lifestyle, and journey through life. Thus, they are asking for God's clear instruction on how they should live, what direction they should take, and what their day-to-day actions and overall demeanor should be. It implies a desire for comprehensive guidance that dictates their very movement and behavior in the wake of Jerusalem's destruction, encompassing both their immediate physical relocation and their spiritual posture.
  • "and the thing that we may do": This final clause complements the previous one by narrowing the focus from the general "way" or course of life to specific "things" or actions. The Hebrew word for "thing" (dâbâr) can also mean "word" or "matter," implying a concrete command or specific instruction. The remnant is seeking not just a general direction but precise, actionable steps from God, indicating their desire for explicit directives concerning their immediate choices, responsibilities, and how they should practically respond to their dire circumstances. It underscores their need for specific, divine marching orders.

Literary Devices

Jeremiah 42:3 employs several subtle yet potent literary devices that amplify its meaning and emotional weight. An Appeal to Authority is powerfully evident in the direct address to "the LORD thy God," invoking His covenant relationship, supreme wisdom, and ultimate sovereignty as the sole legitimate source of truth and guidance. The phrase "shew us the way wherein we may walk, and the thing that we may do" masterfully utilizes Parallelism, specifically a form of complementary or synonymous parallelism. "The way wherein we may walk" and "the thing that we may do" express closely related ideas—divine guidance for action—but from slightly different perspectives, emphasizing both the overarching direction and the specific, concrete steps. This rhetorical repetition underscores the earnestness, comprehensiveness, and desperation of their plea for clear divine instruction. Furthermore, the very act of seeking a prophetic word, coupled with the reader's awareness of the subsequent narrative, creates a powerful sense of Foreshadowing, hinting at the tragic tension between their stated desire for obedience and their eventual, devastating rejection of God's revealed will.

THEOLOGICAL AND THEMATIC CONNECTIONS

Jeremiah 42:3 profoundly illustrates the universal human need for divine guidance, particularly in times of profound uncertainty and distress. It underscores the theological truth that God is not a distant, aloof deity but one who actively desires to reveal His will and direct the paths of His people, even in their darkest hours. The people's plea for God to "shew us the way" and "the thing that we may do" reflects a fundamental recognition that true wisdom, security, and flourishing come from aligning one's life with God's revealed purposes. While their subsequent disobedience tragically highlights the challenge of genuine submission, the verse itself stands as a testament to God's accessibility and His willingness to provide clear direction when sought with a seemingly sincere heart. It reminds us that seeking God's counsel is the first, crucial step in navigating life's complex decisions, acknowledging His sovereignty and wisdom over all human endeavors and perceived paths.

  • Proverbs 3:5-6 - "Trust in the LORD with all thine heart; and lean not unto thine own understanding. In all thy ways acknowledge him, and he shall direct thy paths."
  • Psalm 25:4-5 - "Shew me thy ways, O LORD; teach me thy paths. Lead me in thy truth, and teach me: for thou art the God of my salvation; on thee do I wait all the day."
  • Isaiah 30:21 - "And thine ears shall hear a word behind thee, saying, This is the way, walk ye in it, when ye turn to the right hand, and when ye turn to the left."

REFLECTION AND APPLICATION

Jeremiah 42:3 serves as a powerful and enduring mirror for contemporary believers, reflecting our own innate desire for clarity and direction in a world often fraught with uncertainty, anxiety, and competing voices. In moments of personal crisis, significant life decisions, or collective societal upheaval, we, like the remnant of Judah, often find ourselves crying out for God to "shew us the way." This verse profoundly encourages us to cultivate a posture of genuine dependence on God, acknowledging that our own wisdom, no matter how great, is ultimately insufficient to navigate the true complexities and spiritual realities of life. It challenges us to move beyond mere intellectual assent to God's sovereignty and to actively, persistently seek His counsel through fervent prayer, diligent and meditative study of His Word, and humble listening to the guidance of the Holy Spirit and wise counsel from the community of faith. The ultimate test, however, lies not just in the act of seeking, but in the unwavering, wholehearted commitment to obey whatever God reveals, regardless of whether it aligns with our preconceived preferences, perceived safety, or deepest fears. True faith is powerfully demonstrated in our willingness to walk the path He shows, even when it leads through discomfort, requires significant sacrifice, or defies conventional wisdom.

Questions for Reflection

  • In what specific areas of your life are you currently seeking God's "way" or "thing to do," and how are you actively pursuing His guidance?
  • How genuinely are you committed to obeying God's direction, even if it contradicts your desires, challenges your comfort, or seems difficult or illogical?
  • What spiritual disciplines (e.g., prayer, Scripture reading, fasting, seeking godly counsel) are you actively engaging to hear God's voice more clearly and discern His will?
  • How does the poignant example of the remnant's initial plea (and subsequent failure to obey) challenge or encourage your own walk of faith and commitment to divine instruction?

FAQ

What was the immediate historical context surrounding Jeremiah 42:3?

Answer: The immediate historical context was the period directly following the devastating destruction of Jerusalem and its temple by the Babylonians in 586 BC. A small, fearful remnant of Jews, including military leaders like Johanan, remained in Judah. Having witnessed the utter devastation and fearing further Babylonian reprisals—especially after the assassination of Gedaliah, the Babylonian-appointed governor—they were in a state of profound fear, disorientation, and uncertainty about their future. They approached Jeremiah, acknowledging his prophetic authority, to intercede with God on their behalf, earnestly desiring divine guidance on whether they should remain in the desolate land or flee to Egypt for safety. This verse captures their earnest and desperate plea for that crucial direction.

Did the people genuinely desire to obey God's will as expressed in Jeremiah 42:3?

Answer: While their words in Jeremiah 42:3 and their subsequent solemn promise in Jeremiah 42:6 express a strong, almost emphatic, desire to obey God's will "whether it be good, or whether it be evil," the unfolding narrative in the rest of chapter 42 and into chapter 43 tragically reveals their true, conditional intentions. After Jeremiah delivers God's explicit command for them to remain in Judah and not to go to Egypt, they accuse him of lying and ultimately disregard the divine instruction. They choose instead to pursue their own perceived safety and flee to Egypt, demonstrating that their initial plea, while seemingly sincere, was ultimately conditional upon God's will aligning with their preconceived desires, fears, or sense of self-preservation. Their actions expose a divided heart, where professed piety gave way to practical unbelief.

CHRIST-CENTERED FULFILLMENT

Jeremiah 42:3, with its desperate plea for divine guidance and a clear "way" to walk and "thing" to do, finds its ultimate and perfect fulfillment in the person and work of Jesus Christ. While the Old Testament remnant sought a path from the LORD, often struggling to truly obey and remain on that path, Jesus embodies the perfect revelation of God's way and the perfect doer of His will. He declares, "I am the way, the truth, and the life: no man cometh unto the Father, but by me" (John 14:6). He is not merely the one who shows the way, but the very embodiment of the path to God, making reconciliation possible. Furthermore, Jesus perfectly accomplished "the thing that we may do" through His perfectly obedient life, His atoning death on the cross, and His glorious resurrection, fulfilling all righteousness and providing the sole means for humanity's reconciliation with God. He lived out the perfect, unwavering obedience that the remnant of Judah—and indeed all humanity—failed to sustain, becoming the "Lamb of God, which taketh away the sin of the world" (John 1:29). Through faith in Him, believers are no longer left to wander without direction but are given the indwelling Holy Spirit to guide them into all truth (John 16:13) and empower them to walk in newness of life, doing the good works prepared for them beforehand by God (Ephesians 2:10). Thus, the profound human longing for divine direction, so poignantly expressed in Jeremiah 42:3, is fully, eternally, and perfectly satisfied in Christ.

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Commentary on Jeremiah 42 verses 1–6

We have reason to wonder how Jeremiah the prophet escaped the sword of Ishmael; it seems he did escape, and it was not the first time that the Lord hid him. It is strange also that in these violent turns he was not consulted before now, and his advice asked and taken. But it should seem as if they knew not that a prophet was among them. Though this people were as brands plucked out of the fire, yet have they not returned to the Lord. This people has a revolting and a rebellious heart; and contempt of God and his providence, God and his prophets, is still the sin that most easily besets them. But now at length, to serve a turn, Jeremiah is sought out, and all the captains, Johanan himself not excepted, with all the people from the least to the greatest, make him a visit; they came near (Jer 42:1), which intimates that hitherto they had kept at a distance from the prophet and had been shy of him. Now here,

I. They desire him by prayer to ask direction from God what they should do in the present critical juncture, Jer 42:2, Jer 42:3. They express themselves wonderfully well. 1. With great respect to the prophet. Though he was poor and low, and under their command, yet they apply to him with humility and submissiveness, as petitioners for his assistance, which yet they intimate their own unworthiness of: Let, we beseech thee, our supplication be accepted before thee. They compliment him thus in hopes to persuade him to say as they would have him say. 2. With a great opinion of his interest in heaven: "Pray for us, who know not how to pray for ourselves. Pray to the Lord thy God, for we are unworthy to call him ours, nor have we reason to expect any favour from him." 3. With a great sense of their need of divine direction. They speak of themselves as objects of compassion: "We are but a remnant, but a few of many; how easily will such a remnant be swallowed up, and yet it is a pity that it should. Thy eyes see what distress we are in, what a plunge we are at; if thou canst do any thing, help us." 4. With desire of divine direction: "Let the Lord thy God take this ruin into his thoughts and under his hand, and show us the way wherein we may walk and may expect to have his presence with us, and the thing that we may do, the course we may take for our own safety." Note, In every difficult doubtful case our eye must be up to God for direction. They then might expect to be directed by a spirit of prophecy, which has now ceased; but we may still in faith pray to be guided by a spirit of wisdom in our hearts and the hints of Providence.

II. Jeremiah faithfully promises them to pray for direction for them, and, whatever message God should send to them by him, he would deliver it to them just as he received it without adding, altering, or diminishing, Jer 42:4. Ministers may hence learn, 1. Conscientiously to pray for those who desire their prayers: I will pray for you according to your words. Though they had slighted him, yet, like Samuel when he was slighted, he will not sin against the Lord in ceasing to pray for them, Sa1 12:23. 2. Conscientiously to advise those who desire their advice as near as they can to the mind of God, not keeping back any thing that is profitable for them, whether it be pleasing or no, but to declare to them the whole counsel of God, that they may approve themselves true to their trust.

III. They fairly promise that they will be governed by the will of God, as soon as they know what it is (Jer 42:5, Jer 42:6), and they had the impudence to appeal to God concerning their sincerity herein, though at the same time they dissembled: "The Lord be a true and faithful witness between us; do thou in the fear of God tell us truly what his mind is and then we will in the fear of God comply with it, and for this the Lord the Judge be Judge between us." Note, Those that expect to have the benefit of good ministers' prayers must conscientiously hearken to their preaching and be governed by it, as far as it agrees with the mind of God. Nothing could be better than this was: Whether it be good, or whether it be evil, we will obey the voice of the Lord our God, that it may be well with us. 1. They now call God their God, for Jeremiah had encouraged them to call him so (Jer 42:4): I will pray to the Lord your God. He is ours, and therefore we will obey his voice. Our relation to God strongly obliges us to obedience. 2. They promise to obey his voice because they sent the prophet to him to consult him. Note, We do not truly desire to know the mind of God if we do not fully resolve to comply with it when we do know it. 3. It is an implicit universal obedience that they here promise. They will do what God appoints them to do, whether it be good or whether it be evil: "Though it may seem evil to us, yet we will believe that if God command it it is certainly good, and we must not dispute it, but do it. Whatever God commands, whether it be easy or difficult, agreeable to our inclinations or contrary to them, whether it be cheap or costly, fashionable or unfashionable, whether we get or lose by it in our worldly interests, if it be our duty, we will do it." 4. It is upon a very good consideration that they promise this, a reasonable and powerful one, that it may be well with us, which intimates a conviction that they could not expect it should be well with them upon any other terms.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–6. 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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