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Commentary on Jeremiah 42 verses 7–22
We have here the answer which Jeremiah was sent to deliver to those who employed him to ask counsel of God.
I. It did not come immediately, not till ten days after, Jer 42:7. They were thus long held in suspense, perhaps, to punish them for their hypocrisy or to show that Jeremiah did not speak of himself, nor what he would, for he could not speak when he would, but must wait for instructions. However, it teaches us to continue waiting upon God for direction in our way. The vision is for an appointed time, and at the end it shall speak.
II. When it did come he delivered it publicly, both to the captains and to all the people, from the meanest to those in the highest station; he delivered it fully and faithfully as he received it, as he had promised that he would keep nothing back from them. If Jeremiah had been to direct them by his own prudence, perhaps he could not have told what to advise them to, the case was so difficult; but what he has to advise is what the Lord the God of Israel saith, to whom they had sent him, and therefore they were bound in honour and duty to observe it. And this he tells them,
1.That it is the will of God that they should stay where they are, and his promise that, if they do so, it shall undoubtedly be well with them he would have them still to abide in this land, Jer 42:10. Their brethren were forced out of it into captivity, and this was their affliction; let those therefore count it a mercy that they may stay in it and a duty to stay in it. Let those whose lot is in Canaan never quit it while they can keep it. It would have been enough to oblige them if God had only said, "I charge you upon your allegiance to abide still in the land;" but he rather persuades them to it as a friend than commands it as a prince. (1.) He expresses a very tender concern for them in their present calamitous condition: It repenteth me of the evil that I have done unto you. Though they had shown small sign of their repenting of their sins, yet God, as one grieved for the misery of Israel (Jdg 10:16), begins to repent of the judgments he had brought upon them for their sins. Not that he changed his mind, but he was very ready to change his way and to return in mercy to them. God's time to repent himself concerning his servants is when he sees that, as here, their strength is gone, and there is none shut up or left, Deu 32:36. (2.) He answers the argument they had against abiding in this land. They feared the king of Babylon (Jer 41:18), lest he should come and avenge the death of Gedaliah upon them, though they were no way accessory to it, nay, had witnessed against it. The surmise was foreign and unreasonable; but, if there had been any ground for it, enough is here said to remove it (Jer 42:11): "Be not afraid of the king of Babylon, though he is a man of great might and little mercy, and a very arbitrary prince, whose will is a law, and therefore you are afraid he will upon this pretence, though without colour of reason, take advantage against you; be not afraid of him, for that fear will bring a snare: fear not him, for I am with you; and, if God be for you to save you, who can be against you to hurt you?" Thus has God provided to obviate and silence even the causeless fears of his people, which discourage them in the way of their duty; there is enough in the promises to encourage them. (3.) He assures them that if they will still abide in this land they shall not only be safe from the king of Babylon, but be made happy by the King of kings: "I will build you and plant you; you shall take root again, and be the new foundation of another state, a phoenix-kingdom, rising out of the ashes of the last." It is added (Jer 42:12), I will show mercies unto you. Note, In all our comforts we may read God's mercies. God will show them mercy in this, that not only the king of Babylon shall not destroy them, but he shall have mercy upon them and help to settle them. Note, Whatever kindness men do us we must attribute it to God's kindness. He makes those whom he pities to be pitied even by those who carried them captives, Psa 106:46. "The king of Babylon, having now the disposal of the country, shall cause you to return it to your own land, shall settle you again in your own habitations and put you in possession of the lands that formerly belonged to you." Note, God has made that our duty which is really our privilege, and our obedience will be its own recompence. "Abide in this land, and it shall be your own land again and you shall continue in it. Do not quit it now that you stand so fair for the enjoyment of it again. Be no so unwise as to forsake your own mercies for lying vanities."
2.That as they tender the favour of God and their own happiness they must by no means think of going into Egypt, not thither of all places, not to that land out of which God had delivered their fathers and which he had so often warned them not to make alliance with nor to put confidence in. Observe here, (1.) The sin they are supposed to be guilty of (and to him that knew their hearts it was more than a supposition): "You begin to say, We will not dwell in this land (Jer 42:13); we will never think that we can be safe in it, no, not though God himself undertake our protection. We will not continue in it, no, not in obedience to the voice of the Lord our God. He may say what he please, but we will do what we please. We will go into the land of Egypt, and there will we dwell, whether God give us leave and go along with us or no," Jer 42:14. It is supposed that their hearts were upon it: "If you wholly set your faces to enter into Egypt, and are obstinately resolved that you will go and sojourn there, though God oppose you in it both by his word and by his providence, then take what follows." Now the reason they go upon in this resolution is that "in Egypt we shall see no war, nor have hunger of bread,; as we have had for a long time in this land," Jer 42:14. Note, It is folly to quit our place, especially to quit the holy land, because we meet with trouble in it; but greater folly to think by changing our place to escape the judgments of God, and that evil which pursues sinners in every way of disobedience, and which there is no escaping but by returning to our allegiance. (2.) The sentence passed upon them for this sin, if they will persist in it. It is pronounced in God's name (Jer 42:15): "Hear the word of the Lord, you remnant of Judah, who think that because you are a remnant you must be spared of course (Jer 42:2) and indulged in your own humour." [1.] Did the sword and famine frighten them? Those very judgments shall pursue them into Egypt, shall overtake them, and overcome them there (Jer 42:16, Jer 42:17): "You think, because war and famine have long been raging in this land, that they are entailed upon it; whereas, if you trust in God, he can make even this land a land of peace to you; you think they are confined to it, and, if you can get clear of this land, you shall get out of the reach of them, but God will send them after you wherever you go." Note, the evils we think to escape by sin we certainly and inevitably run ourselves upon. The men that go to Egypt in contradiction to God's will, to escape the sword and famine, shall die in Egypt by sword and famine. We may apply it to the common calamities of human life; those that are impatient of them, and think to avoid them by changing their place, will find that they are deceived and that they do not at all better themselves. The grievances common to men will meet them wherever they go. All our removes in this world are but from one wilderness to another; still we are where we were. [2.] Did the desolations of Jerusalem frighten them? Were they willing to get as far as they could from them? They shall meet with the second part of them too in Egypt (Jer 42:18): As my anger and fury have been poured out here upon Jerusalem, so they shall be poured out upon you in Egypt. Note, Those that have by sin made God their enemy will find him a consuming fire wherever they go. And then you shall be an execration and an astonishment. The Hebrews were of old an abomination to the Egyptians (Gen 43:32), and now they shall be made more so than ever. When God's professing people mingle with infidels, and make their court to them, they lose their dignity and make themselves a reproach.
3.That God knew their hypocrisy in their enquiries of him, and that when they asked what he would have them to do they were resolved to take their own way; and therefore the sentence which was before pronounced conditionally is made absolute. Having set before them good and evil, the blessing and the curse, in the close he makes application of what he had said. And here, (1.) He solemnly protests that he had faithfully delivered his message, Jer 42:19. The conclusion of the whole matter is, "Go not down into Egypt; you disobey the command of God if you do, and what I have said to you will be a witness against you; for know certainly that, whether you will hear or whether you will forbear, I have plainly admonished you; you cannot now plead ignorance of the mind of God." (2.) He charges them with base dissimulation in the application they made to him for divine direction (Jer 42:20): "You dissembled in your hearts; you professed one thing and intended another, promising what you never meant to perform." You have used deceit against your soul (so the margin reads it); for those that think to put a cheat upon God will prove in the end to have put a damning cheat upon themselves. (3.) He is already aware that they are determined to go contrary to the command of God; probably they discovered it in their countenance and secret mutterings already, before he had finished his discourse. However, he spoke from him who knew their hearts: "You have not obeyed the voice of the Lord your God; you have not a disposition to obey it." Thus Moses, in the close of his farewell sermon, had told them (Deu 31:27, Deu 31:29), I know thy rebellion and thy stiff neck, and that you will corrupt yourselves. Admire the patience of God, that he is pleased to speak to those who, he knows, will not regard him, and deal with those who, he knows, will deal very treacherously, Isa 48:8. (4.) He therefore reads them their doom, ratifying what he had said before: Know certainly that you shall die by the sword, Jer 42:22. God's threatenings may be vilified, but cannot be nullified, by the unbelief of man. Famine and pestilence shall pursue these sinners; for there is no place privileged from divine arrests, nor can any malefactors go out of God's jurisdiction. You shall die in the place whither you desire to go. Note, We know not what is good for ourselves; and that often proves afflictive, and sometimes fatal, which we are most fond of and have our hearts most set upon.
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SUMMARY
Jeremiah 42:9 serves as the pivotal moment where the prophet Jeremiah, acting as God's divinely appointed messenger, begins to deliver the Lord's direct and authoritative response to the desperate plea of the Jewish remnant. This verse unequivocally establishes the divine source of the message, affirming the attentive ear of the "God of Israel" to their "supplication" and validating Jeremiah's indispensable role as the chosen conduit through whom the Almighty communicates His sovereign will to His people in a moment of profound uncertainty and fear.
CONTEXT
Literary Context: Jeremiah 42:9 marks the culmination of a tense ten-day waiting period following a solemn request from the remnant of Judah, led by Johanan. After the tragic assassination of Gedaliah, the Babylonian-appointed governor, the people were gripped by profound fear, contemplating flight to Egypt to escape further Babylonian retribution (cf. the fear described in Jeremiah 41:16-18). They approached Jeremiah, making a fervent vow: "Pray for us to the LORD your God... Whatever the LORD our God says, we will tell you and we will do it" (Jeremiah 42:2 and Jeremiah 42:6). This verse, delivered after Jeremiah's diligent intercession (Jeremiah 42:7), initiates God's direct and binding answer, thereby setting the stage for a profound test of the remnant's sincerity regarding their earlier vow of obedience.
Historical & Cultural Context: The historical backdrop for Jeremiah 42:9 is the deeply chaotic and traumatic aftermath of Jerusalem's destruction by Babylon in 586 BC and the subsequent exile of a significant portion of the Jewish population. A small, vulnerable remnant remained in the land under the governorship of Gedaliah, whose assassination shattered any semblance of fragile peace. This event plunged the remaining populace into a state of deep apprehension, particularly fearing swift and brutal Babylonian retaliation, which led them to seriously consider seeking refuge in Egypt. Culturally, in ancient Israel, prophets served as the primary and authoritative means through which God communicated His will to His people. In times of national crisis, military decisions, or personal dilemmas, it was deeply ingrained custom to consult a prophet to discern the divine mind. The people's act of sending Jeremiah to "present your supplication before him" reflects this deeply held cultural practice and their recognition of Jeremiah's legitimate prophetic authority, despite their consistent and tragic rejection of his messages throughout his long ministry.
Key Themes: This verse powerfully contributes to several overarching themes prevalent throughout the book of Jeremiah. Firstly, it underscores the theme of Divine Responsiveness, demonstrating unequivocally that even in the midst of severe judgment and national upheaval, the "God of Israel" remains intimately accessible and profoundly attentive to the sincere cries and supplications of His people, even if their ultimate obedience proves to be tragically conditional. Secondly, it powerfully reinforces the theme of Prophetic Authority and Divine Commissioning, as Jeremiah is explicitly affirmed as God's chosen and legitimate messenger, validating his unique and indispensable role as the conduit for divine revelation (a role established from his very call in Jeremiah 1:4-10). Thirdly, and perhaps most critically, it introduces and intensifies the recurring theme of Obedience and Disobedience, setting up the dramatic and tragic tension between the people's initial solemn pledge to obey God's word, whatever it might be, and their subsequent, heartbreaking rejection of that very word, a motif that defines much of Jeremiah's prophetic ministry (Jeremiah 7:23-24).
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse primarily employs Direct Speech, as Jeremiah quotes the Lord directly, using the classic prophetic formula "Thus saith the LORD." This device lends immediate, undeniable authority and authenticity to the message, making it unequivocally clear that the words are not Jeremiah's own human counsel but God's very own utterance. It also utilizes the literary form of Divine Oracle, a pervasive feature in prophetic literature, where God's pronouncements are delivered through His chosen messenger, thereby emphasizing the supernatural origin and the binding, unalterable nature of the revelation. Furthermore, there is an implicit element of Prophetic Commissioning or reaffirmation, as the phrase "unto whom ye sent me" subtly but powerfully validates Jeremiah's unique and ongoing role as God's designated prophet, the indispensable conduit for divine communication in this critical moment.
THEOLOGICAL AND THEMATIC CONNECTIONS
Jeremiah 42:9 stands as a profound theological statement about God's intimate and active engagement with His people, even in their profound brokenness, fear, and post-judgment despair. It demonstrates unequivocally that the God of Israel is neither distant nor indifferent but remains profoundly attentive to the earnest cries of His children, ever ready to offer guidance, direction, and mercy. This verse underscores the timeless biblical principle that seeking God's will through humble prayer and His revealed word is absolutely paramount, especially during times of acute crisis and uncertainty. However, it also subtly but significantly introduces the critical theme of human responsibility in receiving divine revelation; the people's very act of sending Jeremiah implies a solemn commitment to obey whatever God's answer might be, a commitment that, as the subsequent narrative reveals, will soon be tragically tested and found wanting. God's responsiveness is constant and unwavering, but human obedience is often conditional and fleeting.
REFLECTION AND APPLICATION
This verse offers both profound encouragement and a sober, challenging call to introspection for believers today. In a world perpetually fraught with uncertainty, fear, and the necessity of making difficult, life-altering decisions, Jeremiah 42:9 serves as a powerful reminder that our sovereign God is always accessible, always willing to hear our "supplication," and always ready to provide His divine guidance. Like the remnant of Judah, we are called to bring our deepest concerns, our most pressing dilemmas, and our most significant decisions before the Lord, trusting implicitly in His divine responsiveness and His perfect wisdom. However, the subsequent narrative in Jeremiah tragically reveals that merely asking for God's will is profoundly insufficient; true, saving faith is demonstrated not just in inquiry, but in a radical, unwavering commitment to obey that will, even when it runs contrary to our natural inclinations, our perceived self-interest, or the prevailing wisdom of the world. This verse compels us to examine our own hearts with brutal honesty: do we genuinely seek God's counsel with an open heart and a readiness to follow, or do we merely seek divine validation for our pre-determined paths and desires? Our spiritual maturity and the authenticity of our faith are measured not simply by the fervency of our prayers, but by the integrity of our obedience to the answers we receive.
Questions for Reflection
FAQ
Why did the people send Jeremiah to inquire of the LORD, and what does this reveal about their understanding of prophecy?
Answer: The people sent Jeremiah to inquire of the LORD because he was widely recognized as a true and legitimate prophet of God, a divinely appointed intermediary through whom the Almighty communicated His will to His people. In times of national crisis, profound uncertainty, or when facing significant decisions (such as whether to flee to Egypt or remain in the land), it was a deeply ingrained cultural and religious custom to consult a prophet for divine guidance. This act reveals their understanding that God speaks authoritatively through His chosen prophets and that His word is the ultimate source of truth and direction. While they acknowledged Jeremiah's prophetic office and the authority of his message, their subsequent actions would tragically demonstrate that their initial "supplication" was not necessarily accompanied by a genuine, unwavering commitment to obey the divine answer (as seen in their defiance and eventual departure to Egypt, detailed in Jeremiah 43:2-7).
What is the significance of the phrase "the God of Israel" in this specific context?
Answer: The phrase "the God of Israel" (Hebrew: ʼĕlôhîym Yisrâʼêl) carries profound significance, emphasizing God's unique, covenantal, and deeply personal relationship with His chosen people. It signifies that the message Jeremiah delivers comes from the very God who sovereignly delivered Israel from slavery in Egypt, established a sacred covenant with them at Mount Sinai, and had been their faithful guide, provider, and judge throughout their turbulent history. It underscores that even in their current state of national judgment, dispersion, and profound fear, God had not abandoned His covenant people. He was still intimately concerned with their welfare, speaking to them as their sovereign, faithful, and compassionate God. This reinforces the deeply personal, authoritative, and binding nature of the divine communication, reminding them of their unique identity and relationship with the One True God.
CHRIST-CENTERED FULFILLMENT
Jeremiah 42:9, with its depiction of Jeremiah as the divinely appointed messenger presenting the people's supplication before God, beautifully foreshadows the ultimate and perfect Mediator, Jesus Christ. Just as the desperate remnant sent Jeremiah to bridge the chasm between their urgent plea and God's sovereign will, humanity, in its profound sin and alienation from God, desperately needed a perfect Intercessor and Mediator. Jesus, the true and final Prophet, is the one "unto whom ye sent me" in the deepest, most comprehensive sense; He is the living Word made flesh (John 1:14), the one through whom God has fully and finally revealed Himself to humanity. He not only presents our supplications but is our supplication and our perfect sacrifice, perfectly fulfilling the role of the Lamb of God who takes away the sin of the world. Through His atoning sacrifice on the cross and His ongoing, eternal intercession at the right hand of the Father, Christ grants us direct, confident access to the very throne of grace, making it possible for our prayers to be heard and our deepest spiritual needs to be met (Hebrews 4:14-16). He is the ultimate "way, the truth, and the life," through whom alone we can come to the Father (John 14:6), thereby making Him the supreme and glorious fulfillment of any prophetic, priestly, or mediatorial role ever depicted in the Old Testament.