Jeremiah 42:7

Translation
King James Version
¶ And it came to pass after ten days, that the word of the LORD came unto Jeremiah.
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KJV (with Strong's)
And it came to pass after H7093 ten H6235 days H3117, that the word H1697 of the LORD H3068 came unto Jeremiah H3414.
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Complete Jewish Bible
Ten days later the word of ADONAI came to Yirmeyahu.
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Berean Standard Bible
After ten days the word of the LORD came to Jeremiah,
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American Standard Version
And it came to pass after ten days, that the word of Jehovah came unto Jeremiah.
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World English Bible Messianic
After ten days, the LORD’s word came to Jeremiah.
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Geneva Bible (1599)
And so after ten dayes came the word of the Lord vnto Ieremiah.
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Young's Literal Translation
And it cometh to pass, at the end of ten days, that there is a word of Jehovah unto Jeremiah,
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See also
Psalms 27:14Isaiah 28:16Habakkuk 2:3
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In the KJVVerse 19,983 of 31,102

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SUMMARY

Jeremiah 42:7 marks a crucial juncture in the post-fall of Jerusalem narrative, precisely detailing the divine response to the remnant of Judah. After a solemn ten-day period of waiting and prayer, the authoritative word of the LORD finally came to the prophet Jeremiah, addressing the fearful survivors' urgent plea for guidance regarding their future—whether to remain in the devastated land or flee to Egypt. This moment underscores Jeremiah's indispensable role as God's chosen messenger amidst a people grappling with profound uncertainty and the immediate aftermath of national catastrophe.

CONTEXT

  • Literary Context: Jeremiah 42:7 serves as the direct, long-awaited divine answer to the earnest plea initiated by the Jewish remnant in the opening verses of the chapter. Following the assassination of Gedaliah, the Babylonian-appointed governor, the remaining Jewish population, led by Johanan, approached Jeremiah. They implored him to inquire of the LORD on their behalf, promising unwavering obedience to whatever God commanded, whether favorable or unfavorable, as explicitly stated in their solemn vow found in Jeremiah 42:5-6, where they pledged to obey God's word. This verse, with its specific mention of "after ten days," signifies the conclusion of the period of intercession and the commencement of the prophetic revelation, setting the stage for God's clear, albeit ultimately rejected, instructions detailed in the subsequent verses, Jeremiah 42:9-22.
  • Historical & Cultural Context: The historical backdrop for Jeremiah 42:7 is the chaotic and deeply traumatic period immediately following the Babylonian destruction of Jerusalem in 586 BC. The subsequent assassination of Gedaliah, the governor appointed over the remaining populace, plunged the already traumatized remnant into even deeper fear, particularly of swift and severe Babylonian retribution. Culturally, the act of seeking divine counsel through a prophet was a common and expected practice in ancient Israel during times of national crisis, uncertainty, and major decision-making. The people's solemn vow to obey God's word, irrespective of its content, reflects a desperate attempt to secure divine favor and guidance, even if their subsequent actions would tragically contradict this promise, as vividly recounted in the narrative of their flight to Egypt in Jeremiah 43:1-7.
  • Key Themes: This verse powerfully contributes to several key themes within the book of Jeremiah and broader biblical theology. Firstly, it underscores the theme of Divine Timing, emphasizing that God operates according to His sovereign schedule, not human urgency. The ten-day delay highlights the importance of patient waiting on the LORD, a concept echoed throughout Scripture, as seen in the psalmist's exhortation to wait for the LORD. Secondly, it reinforces the Authenticity and Authority of Prophecy, as the declaration "the word of the LORD came unto Jeremiah" is a classic prophetic formula, affirming that the message is not Jeremiah's own but a direct, divinely inspired communication. This validates Jeremiah's consistent role as God's chosen mouthpiece, even when his messages were unpopular or rejected, as was often the case, such as when Jeremiah faced accusations and arrest for his prophecy. Thirdly, it illustrates God's Continued Engagement with His People, demonstrating His faithfulness to respond to their inquiries and provide guidance, even when they are on the brink of disobedience and despite their past failures.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • dâbâr (Hebrew, dâbâr', H1697): This word, translated "word," is exceptionally rich in meaning, encompassing not just spoken utterances but also matters, affairs, things, decrees, and even deeds. In the context of "the word of the LORD," it signifies an authoritative, active, and potent communication from God that carries the weight of His will and often results in action or consequence. It represents God's revealed will, His instruction, and His declaration of truth, which is inherently powerful and effective.
  • Yᵉhôvâh (Hebrew, Yᵉhôvâh', H3068): This is the sacred, covenantal name of God, often rendered "LORD" in English translations, signifying "the Self-Existent One" or "the Eternal." Its presence here emphasizes that the message is from the sovereign, covenant-keeping God of Israel, the one who is unchanging and always present, thus lending ultimate authority, reliability, and binding power to the "word" that follows.
  • yôwm (Hebrew, yôwm', H3117): Translated "days," this term refers to a literal day (from sunrise to sunset or sunset to sunset), but can also figuratively denote a period of time. In "after ten days," it specifies a distinct, measurable period of waiting, underscoring the deliberate nature of God's timing and perhaps a period of preparation or testing for both Jeremiah and the remnant, highlighting that divine revelation unfolds according to God's perfect schedule.

Verse Breakdown

  • "¶ And it came to pass after ten days,": This initial clause establishes a precise timeframe, indicating a significant period of waiting or delay between the people's urgent request (Jeremiah 42:1-6) and God's eventual response. This delay is not arbitrary; it suggests divine deliberation, a test of the people's patience and sincerity, or a necessary period for Jeremiah's spiritual preparation to receive and deliver such a weighty message. It powerfully highlights God's sovereign timing, which often differs from human urgency and immediate expectations.
  • "that the word of the LORD": This pivotal phrase unequivocally identifies the source and nature of the ensuing revelation. It is not Jeremiah's personal opinion, human wisdom, or a mere suggestion, but a direct, authoritative communication originating from YHWH, the covenant God of Israel. This is a standard and crucial prophetic formula, emphasizing the divine origin and infallible authority of the message that is about to be delivered.
  • "came unto Jeremiah.": This final clause specifies the recipient of the divine message. Jeremiah, despite his personal struggles, the profound suffering he endured, and the people's frequent rejection of his prophecies, remains God's chosen, faithful, and indispensable vessel. It signifies an active, personal, and undeniable encounter between God and His prophet, through whom His divine will is revealed to His people, reaffirming Jeremiah's unique prophetic calling.

Literary Devices

Jeremiah 42:7 masterfully employs several literary devices to convey its profound message. The most prominent is Divine Timing, highlighted by the precise temporal marker "after ten days." This specific phrase creates a palpable sense of Anticipation for the reader, building suspense as the narrative pauses before the crucial divine answer is revealed. It also serves as a thematic emphasis on God's absolute sovereignty over time, contrasting sharply with human impatience and immediate desires. Furthermore, the phrase "the word of the LORD came unto Jeremiah" is a classic Prophetic Formula, a recurring literary convention found throughout the prophetic books of the Old Testament. Its repetition lends immense Authority and Credibility to the message that follows, unequivocally establishing its divine origin and distinguishing it from any human counsel or opinion. This formula also powerfully reinforces Jeremiah's consistent and authentic role as God's chosen mouthpiece, even in a time of profound national decline and spiritual confusion.

THEOLOGICAL AND THEMATIC CONNECTIONS

Jeremiah 42:7 profoundly illustrates God's active and faithful engagement with His people, even in their brokenness, fear, and propensity for disobedience. The ten-day waiting period before the "word of the LORD came" underscores the theological principle of divine sovereignty over time and the critical importance of patient reliance on God. It teaches that God does not always respond immediately to human demands, but His timing is perfect, often designed to cultivate deeper trust, reveal the sincerity of hearts, or prepare individuals for the weighty truths He intends to convey. This verse also reaffirms the enduring truth that God communicates His will through chosen vessels, and His word, once given, carries absolute authority and demands unwavering obedience, regardless of how challenging or unpopular it may be. It stands as a testament to God's unwavering faithfulness to provide guidance, even when His people ultimately choose a path of disobedience.

REFLECTION AND APPLICATION

Jeremiah 42:7 offers a powerful and timeless reminder for believers navigating life's inevitable uncertainties. In moments of fear, confusion, or when faced with significant decision-making, our natural inclination is often to seek immediate answers or to rush into action, driven by anxiety or a desire for control. However, this verse teaches us the profound value of patient waiting on the Lord. The ten-day delay was not an absence of God's care or attention, but perhaps a period for the remnant to truly reflect on their solemn promise of obedience, or for Jeremiah to be fully prepared to receive and deliver a potentially unpopular message. For us today, this means cultivating a posture of prayerful patience, trusting that God's timing is always perfect and His wisdom infinitely surpasses our own. It also reinforces the enduring truth that God continues to speak today, primarily through His inspired and infallible Word, the Bible, which serves as our ultimate guide and source of truth, providing the clarity, direction, and comfort we desperately need in a complex and often bewildering world.

Questions for Reflection

  • In what areas of your life are you currently tempted to rush ahead without seeking or patiently waiting for God's clear guidance?
  • How does the "ten days" of waiting in this verse challenge your understanding of God's timing and your own capacity for patience and trust?
  • What does it mean for you personally that "the word of the LORD came unto Jeremiah," and how does God's authoritative Word "come" to and guide you in your daily life today?

FAQ

Why did the LORD wait "ten days" to respond to the remnant's plea?

Answer: The biblical text does not explicitly state the precise reason for the ten-day delay, but biblical scholars offer several plausible and complementary interpretations. Firstly, it could signify a period of divine deliberation, emphasizing God's sovereignty and His perfect timing, which is not dictated by human urgency or impatience. God operates according to His own wise counsel. Secondly, it might have been a test of the remnant's sincerity and patience, allowing them time to deeply reflect on their solemn vow to obey whatever God commanded, whether good or bad, as articulated in their pledge found in Jeremiah 42:5-6. This delay would reveal if their commitment was genuine or merely a desperate plea for a preferred outcome. Thirdly, it could have been a period of spiritual preparation for Jeremiah, allowing him to commune with God and be fully ready to receive and deliver a message that he knew would be difficult and unpopular for the people to accept. Ultimately, this delay underscores that God's ways are higher than our ways, and His timing is always for His purposes and our ultimate good, even if it feels prolonged or perplexing to us.

CHRIST-CENTERED FULFILLMENT

Jeremiah 42:7, with its emphasis on "the word of the LORD" coming to Jeremiah, finds its ultimate and most profound fulfillment in the person of Jesus Christ. While Jeremiah received God's word in spoken form, Jesus is the living Word of God, as triumphantly declared in the opening verses of John's Gospel, "In the beginning was the Word, and the Word was with God, and the Word was God". Just as the "word of the LORD" came to Jeremiah to provide guidance and reveal God's will to His people in a specific historical crisis, so too did God's ultimate and final Word, Jesus, "come unto" humanity, not merely to speak a message, but to embody it fully. He is the perfect and complete revelation of God's character and purpose, the one through whom God has spoken definitively and exhaustively in these last days, as the author of Hebrews proclaims, "God... has spoken to us by his Son". The waiting period in Jeremiah 42:7 can also be seen as a poignant foreshadowing of the long centuries of waiting for the Messiah, the ultimate divine response to humanity's desperate need for salvation and reconciliation. In Christ, God's word is not just heard, but seen, touched, and experienced, offering not just guidance for a specific crisis, but eternal life and the very path to God, for Jesus declared, "I am the way, and the truth, and the life; no one comes to the Father except through me".

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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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