Jeremiah 42:7

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's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Jer 42:7 And it came to pass after ten days, that the word of the LORD came unto Jeremiah.

Ver. 7. And it came to pass that after ten days.] So long God held his holy prophet in request; and so he doth still his best servants many times, thereby tying, as it were, the sacrifice to the horns of the altar. How impatient those wretched roysters were of such a delay, we may well imagine (the Chinese use to whip their gods when they will not hear and help them forthwith); but God held them off as unworthy of any answer, and seemed by his silence to say unto them, as in Eze 20:3, "Are ye come to inquire of me? As I live, saith the Lord, I will not be inquired of by you."

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Jer 42:7-10. And it came to pass after ten days — Thus long they were 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 was obliged to wait for instructions; the word of the Lord came unto Jeremiah — Namely, the word mentioned, Jer 40:1, to which the contents of the last two chapters, and the preceding part of this, are but an historical preface. Then called he Johanan, and all the captains, &c. — What the Lord had revealed to him he declared publicly, both to the captains and to all the people, to those in the lowest as well as to those in the highest station; and that fully and faithfully as he had received it. Thus saith the Lord, the God of Israel — If Jeremiah had been desired to direct them by his own prudence, probably he could not have determined what to advise them to, the case being certainly difficult: but what he has to advise is, that, which the Lord God of Israel, to whom they had sent him, directed to be said. If ye will still abide in this land — That is, If you will give up all thoughts of going into the land of Egypt, and abide where you are, or in any part of Judea under subjection to, and in the protection of, the king of Babylon, into whose power I have given you; then will I build you, &c. — Then will I see to your security and prosperity, and make you a happy people. For I repent me of the evil, &c. — I am satisfied with the punishment which your nation hath undergone, and now, if you do not destroy yourselves by new acts of disobedience, I will change the course of my providence toward you. God is said in Scripture to repent when he alters the outward methods of his providence toward any people or individual: see note on Gen 6:6.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

JEREMIAH’S ANSWER, (A) SAFETY IN JUDEA, Jer_42:7-12.

7. After ten days — The delay was doubtless to prepare them for the answer. The excitement of the time would in some measure have passed away, and they would have had time to consider the situation of affairs. It is good for man to wait God’s time.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

7. THE UNWELCOME ANSWER

Jer_42:7-22

7And it came to pass after ten days, that [or that after ten days] the word of the 8Lord [Jehovah] came unto Jeremiah. Then called he Johanan the son of Kareah, and all the captains of the forces [band-leaders] which were with him, and all the 9people from the least even to the greatest, and said unto them, Thus saith the Lord [Jehovah] the God of Israel, unto whom ye sent me to present your supplication 10before him; If ye will still abide9in this laud, then will I build you, and not pull you down; and I will plant you, and not pluck you up: for I repent me 11of the evil that I have done unto you. Be not afraid of the king of Babylon, of whom ye are afraid; be not afraid of him, saith the Lord: for I am with you to 12save you, and to deliver you from his hand. And I will shew mercies unto [prepare pity for]10you, that he may have mercy upon you, and cause you to return1113to your own land. But if ye say, We will not dwell in this land, neither obey the 14voice of the Lord your God, Saying, No; but we will go into the land of Egypt, where [that][12]we shall see no war, nor hear the sound of the trumpet, nor have 15hunger of [for]13bread; and there will we dwell: and now14 therefore hear the word of the Lord, ye remnant of Judah; Thus saith the Lord of hosts [Jehovah Zebaoth] the God of Israel; If ye wholly set your faces to enter into Egypt, 16and go to sojourn there; then it shall come to pass15 that the sword, which ye feared, shall overtake you there in the land of Egypt; and the famine, whereof ye were 17afraid, shall follow close after you there in Egypt; and there ye shall die. So shall it be with all the men that set their faces to go into Egypt to sojourn there; they shall die by the sword, by the famine, and by the pestilence: and none of them 18shall remain or escape from the evil that I will bring upon them. For thus saith the Lord of hosts [Jehovah Zebaoth] the God of Israel; As mine anger and my fury hath been poured forth upon the inhabitants of Jerusalem; so shall my fury be poured forth upon you, when ye shall enter into Egypt; and ye shall be an execration, and an astonishment [horror] and a curse, and a reproach; and ye shalt 19see this place no more. The Lord hath said concerning you [Jehovah hath spoken to you] O ye remnant of Judah; Go ye not into Egypt: know certainly that I 20have admonished [warned]16 you this day. For ye dissembled in your hearts [deceived yourselves],17 when18 ye sent me unto the Lord your God, saying, Pray for us unto the Lord our God; and according unto all that the Lord our God shall 21say, so declare unto us and we will do it. And now I have this day declared it to you; but ye have not obeyed the voice of the Lord your God, nor any thing19 22for the which he hath sent me unto you. Now therefore know certainly that ye shall die by the sword, by the famine, and by the pestilence, in the place whither ye desire to go and to sojourn.

EXEGETICAL AND CRITICAL

After ten days the prophet receives answer from the Lord, which he immediately communicates to the leaders, and to the whole people (Jer_42:7-8). If they remain in the country they shall have nothing to fear from the Chaldeans, but the Lord will so direct the heart of the king that he will aid in their restoration (Jer_42:9-12). If, however, they do not remain in the country, but from fear of the Chaldeans flee to Egypt, they shall perish there by the same calamities, which they thought to escape by flight (Jer_42:13-18). Finally the prophet urgently admonishes them not to despise this warning, although he knows only too well, that it was pure self-deception when they inquired of the Lord by Him, since they had already resolved not to obey the Lord’s command. Well, they shall also know, that they will come to their ruin in the place, whither their desires lead them (Jer_42:19-22.)

Jer_42:7-12. And it came to pass … your own land. The opinion of Hitzig and Graf, that Jeremiah used the ten days in procuring information and arriving at a clear and firm conviction, is in accordance with modern science but not with history. The prophet really received the answer to his prayer for divine direction (comp. Jer_42:4; Jer_32:16) not until after ten days. It is significant that he received it on the tenth day (comp. Eze_3:16), although we cannot stop here to investigate the ground of this significance (comp. [on symbolical numbers] Herzog, Real-Enc., XVIII., S. 381). On to present, etc., comp. Jer_38:26.—On for I repent, etc. comp. Jer_26:3.—Cause you to return. When we consider, that the prophet has in view not only the return of those who had been already carried away into exile, but may also with perfect correctness regard those as such who have assembled at Bethlehem and prepared to leave their home, turning their back upon it, the alteration [cause to dwell] proposed in the text seems unnecessary. It was not unpatriotic policy, nor indolence, nor selfishness, nor any view based on human foresight, which caused the prophet to speak thus. For, humanly considered, there was nothing left for the Jews but flight. The hope for further indulgence on the part of the Chaldean king must, seem like madness. The prophet, however, does not reckon alone with human factors. He is the organ of God, to whom nothing is impossible (Jer_32:26 sqq.), and who especially has the hearts of kings in His hand, and turns them whithersoever He will (Pro_21:1).

Jer_42:13-18. But if ye say … this place no more. The words from neither obey, Jer_42:13, to dwell, Jer_42:14, are a parenthesis.—Sound of the trumpet. Comp. Jer_4:19; Jer_4:21.—Remnant, etc. Comp. Jer_41:16; Jer_42:2; Jer_42:19; Jer_43:5.—Wholly set your faces. Comp. Jer_42:17; Jer_44:12; 2Ki_12:18.—By sword, famine and pestilence (comp. Jer_14:12; Jer_21:9; Jer_27:8; Jer_27:13; Jer_29:18; Jer_32:3 b; Jer_38:2; Jer_44:13), will the disobedient perish in Egypt, and not a single individual will escape (comp. Jer_44:14; Lam_2:22; Jos_8:22). As on Jerusalem, so also on them will the fury of the Lord be poured out (Jer_7:20; 2Ch_34:21); they shall become an object of cursing, horror and derision (comp. Jer_24:9; Jer_25:18; Jer_44:22, etc.), and never return to their native land (comp. rems. on Jer_7:3).

Jer_42:19-22. Jehovah hath … to sojourn. In a very earnest closing speech the prophet sets forth that the Lord Himself has spoken to the people. Then he reminds them that they have been warned. They cannot then have the excuse of ignorance. In the third place the prophet discovers to them their self-delusion. They perhaps imagined that they honestly desired the right, when they commissioned him to present their petition before God. What, however, is opposed to this honest intention easily appears to them to be incorrect, and therefore justifying them in resistance. The prophet therefore desires to convince them that they did not honestly wish to do the right. It was self-deception, when they declared themselves ready to obey unconditionally the divine command.—In the fourth place, the prophet tells them before they had opened their mouth to reply, what was now passing in their minds, viz., that they had formed the fixed resolution not to obey the faithfully reported direction of Jehovah, in spite of their solemn declaration given in Jer_42:5-6.—In the fifth place, finally, he proclaims to them, that the very place, to which an irresistible longing attracts them, will be their destruction. He announces this apodictically, because he knows that they will inevitably do what will bring them to this.

DOCTRINAL AND ETHICAL

1. On Jer_40:1-3. “Although the calamity, which has come upon Jerusalem, is great and terrible, God does not allow such evil to befal it that good will not result from it, as the Chaldean captain not obscurely intimates, that he has made a fair beginning in the knowledge of the true God. For he confesses, first, that the God of the prophet is a lord; secondly, that He knows future things; thirdly, that He causes His servants to proclaim these beforehand; fourthly, that God has conducted the war and done everything; fifthly, that He was displeased with the sinful manners of the people (among which idolatry was the worst); sixthly, that He has punished their disobedience to His word.” Cramer.

2. On Jer_40:4. “The friendliness, shown to the prophet, appears to proceed from men, but it comes from God. For God’s works are all made so that they are hidden among the creatures; for as He conceals His wisdom in the creation of heaven and earth, as He hides His kindness in the fruits of the earth, so also He disguises His help in the king of Babylon. For God executes. His works now by rational and anon by irrational creatures. As when He fed Elijah by the widow and by the ravens and by the angels (1Ki_17:3 sqq.; 14 sqq. and Jer_19:5). For all are His instruments.” Cramer.

3. On Jer_40:2-3. “Nebusaradan attestatione sua comprobat et confirmat veritatem ac certitudinem prædictionum prophetæ. Unde haud inscite colligi conjicique potest, quod Satrapa ille Babylonicus præditus fuerit agnitione veri Dei eâque salvatus. Et sic Deus subinde aliquos ex Magnatibus ad sui agnitionem et æternam salutem traducit (Psalms 68). Potest istud exemplum ἐλεγκτικῶς obverti absoluto Calvinianorum decreto.” Förster.

4. On Jer_40:5. “In this, that Jeremiah preferred remaining in the country to going to Babylon, it strikes me further—that a discreet man, who knows the world and his heart and the true interest of God’s cause—is as much as possible contented, and does not think to better himself by going further. He is willing to remain at court unknown, and at any rate he would rather be taken away than go away.—The advice, which Solomon gives, is verified, ‘Stand not in the place of great men.’ We are a generation of the cross, and our symbol is ‘an evil name and little understood.’ ” Zinzendorf.

5. On Jer_40:5. In Babylonia honor and a comfortable life invited the prophet, in Judea danger, dishonor and need in the desolated country. In Babylonia a respectable field of labor was opened to him among the great mass of his people, in Judea he had only rabble and condottieri about him. Jeremiah, however, was not a bad patriot, as many accused him of being. By remaining in Judea he showed that the import of his prophecies, apparently friendly to the Chaldeans and hostile to the Jews, had proceeded from the purest love to his people and his fatherland. Thus he imitated Moses, of whom it is written in Heb_11:25, that he chose rather to suffer affliction with the people of God than to enjoy the pleasures of sin for a season. The holy ground of the fatherland bound him to it, and in addition—if he went, who was to take spiritual oversight of the poor forsaken remnant, to proclaim the word of God and bestow on them consolation and admonition? Those who were in Babylon had Ezekiel. And could not the Lord raise up other prophets for them? So he remained with the sheep, who had no shepherd. Jeremiah had not sought his own through his whole life, nor did he here.

6. On Jer_40:7 sqq. “Human reason, and indeed nature shows, that in worldly government men cannot be without a head. For as the been cannot be without a queen, or the sheep without a shepherd, so no large number of people can exist without a head and government. God has wisely ordered it, and we should be thankful for the authorities.” Cramer.

7. On Jer_40:11 sqq. We may well perceive in this “remnant of Judah” a fulfilment of the prophecy in Isa_6:11 sqq.: “Then said I, Lord, how long? And he answered, Until the cities be wasted without inhabitant, and the houses without man, and the land be utterly desolate, and Jehovah have removed men far away, and great is the forsaking in the midst of the land. And if a tenth remains in it, this again must be removed. Yet as the terebinth and the oak, in which when they are felled, a ground-stock still remains, so is its stock a holy scion.”

8. On Jer_40:13 sqq. Gedaliah, in whom not only Nebuchadnezzar, but also his people, had confidence, must have been a noble man, to whom it was difficult to think evil of his neighbor. “Those who are of a pious disposition, cannot believe so much evil, as is told of people. But we must not trust too much, for the world is full of falseness (Wisd. 37:3). He who believes too easily, will be often deceived, and he who believes no one is also deceived. Therefore is he indeed a happy man, who can preserve the golden mean.” Cramer.

9. On Jer_40:13 sqq. “Misfortune is like the waves of the sea; when one is broken another follows, and the end of one trouble is the beginning of others.” Cramer.

10. On Jer_41:1-3. “Judas’s kiss and Jacob’s brethren are very common in the world and take after their grandfather Cain, who spake kindly to Abel and yet had blood-thirsty thoughts (Gen_4:8). Yea, they take after their father, the devil, who is a murderous spirit (Joh_8:44), and disguises himself as an angel of light (2Co_11:14).” Cramer.

11. On Jer_41:1 sqq. “Similia perfidiæ exempla (simulatæ fraternitatis): 2Sa_13:24; 2Sa_20:9 sq. Quadrat etiam huc historia nuptiarum Parisiensium celebratum 1572 mense Augusto.” Förster.

12. On Jer_41:4 sqq.

“Murder and avarice love to go with each other,

And one crime is often a prolific mother.”—Cramer.

13. On Jer_41:16 sqq. It is very remarkable that even this last centre and rendezvous of the unfortunate people must be destroyed. It might be supposed that with the destruction of the city and deportation of the people the judgments would have terminated. It seems as if the deed of Ishmael and the removal of the remnant to Egypt transcended the measure of punishment fixed by Jehovah, for the Lord did not send Ishmael, and the removal to Egypt He directly forbade. And yet it seems that only by Ishmael’s act and the flight to Egypt could the land obtain its Sabbath rest, which is spoken of in Lev_26:34-35.

14. On Jer_42:1-6. “Had not Johanan and his people asked for advice, but gone directly to Egypt, their sin would not have been so great. They feigned, however, submission to the will of God, while they yet adhered to their own will. It is a common fault for people to ask advice while they are firmly resolved what they will do. For they inquire not to learn what is right, but only to receive encouragement to do what they wish. If we advise them according to their inclination they take our advice, if not, they reject it.—We must be on our guard when we appeal to God’s decision, that we do not previously decide for ourselves. For thus we fall into hypocrisy, which is the most fatal intoxication and blindness.” Heim and Hoffman, The Major Prophets. [“Those will justly lose their comfort in real fears, that excuse themselves in sin with pretended fears.” Henry.—S. R. A.]

15. On Jer_42:7. After the murder of Gedaliah the anger of Nebuchadnezzar seemed inevitable. But the Lord, to whom nothing is impossible (Jer_32:17), promises to perform a miracle, and restore Israel to new prosperity in their land if they will give Him the honor and trust in Him. Nebuchadnezzar’s heart is indeed in His hand. If this is not acknowledged and Nebuchadnezzar more feared than the Lord, their sin is then against the first commandment.

16. On Jer_42:13 sqq. “God reminds His people of the favor with which He adopted them as His people, which was the most sacred obligation to obedience; that Egypt was to them a land of destruction, a forbidden land, as indeed all confidence in human aid is forbidden to those who would live by faith, which was known to them from the history of their fathers and all the prophets. It is a great sin to deem one’s self safer under the protection of man than under that of God. It is incomprehensible, how blind unbelief makes people, so that the Jews have not yet learned the truth in the destruction of Jerusalem and the temple of God.” Heim and Hoffman. “Fides futurorum certa est ex præcedentibus.” Tertull. “Venient hæc quoque sicut ista venerunt.” Augustin.—Förster.

17. On Jer_43:2 sqq. “Hypocrites forsooth do not wish to be regarded as rejecting and setting themselves in opposition to God’s word, or accusing God of falsehood. For then is all the world pious, and no one refuses to be submissive to the dear Lord. God is truly God and remains so. It is only against this parson Jeremiah that they must act he lies, he is not sent, his ruling and preaching cannot be endured.” Cramer.

18. On Jer_43:3. “Observe the old diabolical trick: when preachers practice God’s word and their office with zeal, the world understands how to baptize it with another name and call it personal interest, as even here Baruch must bear the blame, as if he only wished to vent his anger on them and be contrary,” Cramer.

19. On Jer_43:6. The ancients here examine the question why Jeremiah accompanied the people to Egypt and take occasion to discuss the 1 Comm. de fuga ministrorum with reference to Augustin. Epist. 150 ad Honorar. With respect to Jeremiah, it is clear that he did all in his power to avert the journey to Egypt. After the whole people, however, were once on their way it was impossible for him and Baruch to remain alone in the deserted country. They were obliged to go with their flock. The more these were wandering, the more need they had of the shepherds. Thus, even if they were not compelled, they had to go with them. It seems, however, to follow from the expression וַיִַּקּח, Jer_43:5, that no choice was given them. The people wished to have the prophet with them. In no case can we say that Jeremiah fled, for according to his own prophecy, he knew that he was going to meet ruin in Egypt.

20. On Jer_43:8-13. At the present day when we wish to convey to posterity the account of some accomplished fact, or the prediction of some fact to be accomplished (ex. gr. a last testament), we take paper and ink, write it down, seal it, have it subscribed by witnesses and preserve it in the registrar’s or recorder’s office. In ancient times they took a simpler and surer way. Jacob and Laban simply erected a heap of stones (Genesis 31), the two and a half tribes (Joshua 22) built an altar on the bank of the Jordan. As long as the heap and the altar were standing, the record was transmitted from generation to generation for what object these stone witnesses were set up, and thus, that which it was desired to convey to posterity lived in the memory of men. Jeremiah also knows how to use ink and pen (Jeremiah 32), but here he returns once more to the old manner of preserving archives. He simply places great stones in the clay, declaring what they signify, viz., that here, on this spot, Nebuchadnezzar’s tent shall stand. Whether the Egyptians and Jews then believed him or not, is of no consequence. The record of these stones and their meaning at any rate remained alive, and the Lord’s word was thus safely preserved till the day of its fulfilment.

HOMILETICAL AND PRACTICAL

1. On Jer_40:1-12; Jer_41:1-3; Jer_42:1-16. Israel, the chosen nation, is in its destinies a type of human life in general. Consider only the exodus from Egypt. So also the destinies of the people of Israel, after the destruction of Jerusalem by Nebuchadnezzar, are pretypical. For 1. The deportation of the whole people in chains and fetters is a type of our universal human misery, from which no one (not even Jeremiah) is free. 2. The fate of Gedaliah and the journey to Egypt is a type of the insufficiency of all mere human help. 3. As the Jews after Gedaliah’s murder, so men at all times, find protection and deliverance in the Lord alone.

2. On Jer_40:1-6. The Christian in the tumult of the world. 1. He is regarded externally like others. 2. The eye of the Lord watches with special care over him, so that (a) not a hair of his head is bent, (b) all his wants are provided for. 3. He, however, on his part directs all his efforts to the kingdom of God and His righteousness, and will not be turned aside from this either by the violence or the friendliness of the world.

3. On Jer_40:7 to Jer_41:3. Gedaliah’s fate an example of what befals even the most noble in times of deep corruption. 1. They enjoy general confidence. 2. They are incapable of attributing extreme wickedness to men. 3. They become a sacrifice to their confidence. 4. They are therefore not in a condition to stay the divine judgments.

4. On Jer_42:1-16. What is the surest way of coming to the right conclusion in difficult cases? 1. To inquire of the Lord. 2. To obey unconditionally the direction which the Lord communicates. [“We must still in faith pray to be guided by a spirit of wisdom in our hearts, and the hints of Providence.” Henry.—S. R. A.]

5. On Jer_43:1-7. Characteristic example of the artfulness of the human heart: the Jews inquire of the Lord and promise to obey His direction (Jer_42:20). But when the direction does not accord with their wish, they at once declare it to be supposititious, not from the Lord. The prophet must be a liar, an alleged enemy has incited him. But what was long previously determined in the heart is obstinately brought to execution. [“Those that are resolved to contradict the great ends of the ministry, are industrious to bring a bad name upon it. It is well for persons who are thus misrepresented that their witness is in heaven, and their record on high.” Henry.—S. R. A.].

6. On Jer_43:8-13. The ways of the Lord are wonderful. Israel flees before Nebuchadnezzar far away to Egypt. But there they are not safe. The Lord causes it to be proclaimed to them that at the entrance of the king’s palace at Tahpanhes Nebuchadnezzar’s tent shall stand. Now indeed there is a brick-kiln there, in the clay of which Jeremiah is to place stones, the foundation stones, as it were, for the Chaldean king’s pavilion. Thus the Lord lays the germs of future events, and whatever He prepares in secret He reveals in His own time to the glory of His wisdom, omniscience and omnipotence.

Footnotes:

[9]Jer_42:10.—שׁוב is evidently abbreviated from יָשׁוֹב, since the sense renders the derivation from שׁוּב Chr B.Michaelis and Rosenmuller, indeed translate, si rivertendo illuc manseritis in hac terra. But then the Inf. abs. would be placed after the finite verb. Comp. Naegelsb Gr., § 93, e.—This apocopation of י is certainly unexampled in this form but most readily assumed in a verb פי׳ according to the analogy of the Ing. constr. and Imperfect Comp. besides Olsh., § 89; 170 a Anm.; 245, h. Anm.

[10]Jer_42:12.—From the following sentence it is evident that נתן רי here does not mean “to show compassion,” but “to prepare pity, to procure it on the part of another.” Comp. Gen_43:14.

[11]Jer_42:12.—והשׁיב. Lxx., Vulg., Syr., J. D. Michaelis, Hitzig, Ewald, Graf, would read, הוֹשִׁיב, but this would not agree with the following אֵל. Comp. also Exeg and Crit. rems. [Blayney: would settle you in, etc.—S. R. A.]

[12]Jer_42:14.—אֲשֶׁד= that. Comp. Gen_11:7; Exo_20:23; Deu_4:40; Deu_4:3.

[13]Jer_42:14.—ללהם. From Amo_8:11 we perceive that the meaning of the expression is, to hunger for or after bread.

[14]Jer_42:15.—With וְעַתָּה begins the apodosis (paratactically introduced. Comp. Naegelsb Gr., § 110, 2) to וְאִם in Jer_42:13.

[15]Jer_42:16.—והיתה has this form by attraction, as well as וְיִהְיוּ Jer_42:17. Comp. Ewald § 345, b.

[16]Jer_42:19. —הֵעִיד, literally to bring in witnesses, then to adduce testimony (according to the directly causative mode of speaking, on which comp. Naegelsb Gr., § 18, 3). From the idea of giving testimony is developed that of earnest solemn address, admonition, warning. comp. Psa_50:7; Deu_8:19; Jer_9:7

[17]Jer_42:20.—הִתְעָה is also to be regarded as directly causative=errationem fecit (Gesen.)Comp. Pro_10:17. It is therefore doubtful whether בְּ indicates the object or the place. The word is at least not found elsewhere with בְּ of the person. The prophet might well say, ye have erred in your souls, i.e., in your volition and thought, and have thus taken a false direction, while ye supposed ye were on the right track. The Chethibh התעתים is evidently a mistake. The Keri is correct הִתְעֵיתֶם [Noyes strangely renders, “ye err to your ruin.”—S. R. A.

[18]Jer_42:20.—בי =when. Comp. Jdg_2:18; Psa_32:3; Eze_3:19.

[19]Jer_42:21.—ולכל may mean, and indeed with respect to all, etc. Since, however, only one point is treated of, the emphatic expression of a multiplicity of points is remarkable. I therefore think that the word stands in simple parallelism to the first clause, while שָׁמַע is construed only with לְ instead of with בְּ a construction which (apart from שִָׁמַע לְקול Gen_3:17; Jdg_2:20; Psa_58:6) is peculiar to the latter idiom: Neh_9:29; Neh_13:27; 2Ch_10:16; Dan_1:14; Lev_26:21. A Double disobedience is thus declared against Jehovah and against the prophet.

Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.

Here is declared the vision and the occasion thereof, whereof mention was made, Jer. 40:1.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

ten days--Jeremiah did not speak of himself, but waited God's time and revelation, showing the reality of his inspiration. Man left to himself would have given an immediate response to the people, who were impatient of delay. The delay was designed to test the sincerity of their professed willingness to obey, and that they should have full time to deliberate (Deu 8:2). True obedience bows to God's time, as well as His way and will.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 7. After ten days] All this time he was waiting upon God; for it is evident the prophets could not prophesy when they pleased, any more than the disciples of our Lord could work miracles when they wished. The gift of prophecy and the gift of miracles were both dependent on the will of the Most High, and each of them was given only for the moment; and when the necessity was over, the influence ceased.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

Here Jeremiah declares what answer he received from God; and he gave it in his name to the leaders of the forces and to the whole people. The answer was, that they were to continue in the land; for this would be for their good. We shall hereafter see, that they had falsely asked counsel of God, whom they had resolved not to obey, as it has been already stated. But the Prophet shews again more clearly how perversely they acted after God had commanded them to remain quiet, and especially not to proceed to Egypt.

Now he says, that at the tenth day God answered him. He might have done so immediately, but he deferred, that the prophecy might have more weight. Had the Prophet been asked any question respecting the common rule of life, as a faithful expounder of the Law, he might have explained to them what their duty was; but as he had been asked on a special subject, he could not have immediately answered them. And God, as I have said, kept them for a time in suspense; not only that the Prophet’s answer might be made without ostentation, but also that. the people might embrace as coming from God what the Prophet would say; for his doctrine could not have been doubted, for he did not instantly bring forth what had arisen in his own head, but prayerfully waited to know what pleased God, and at length announced his commands. We now then perceive the cause of delay, why God did not immediately convey to his servant the answer required.

Let us at the same time learn from this passage, that if God does not immediately extricate us from all perplexity and doubt, we ought patiently to wait, according to the direction of Paul, who, when speaking of doctrine, admonished the faithful to remain contented until what they knew not should be revealed to them. (Philippians 3:15.) Much more should we do so, when we ask counsel as to any particular thing. When God does not immediately make known to us what we ask, we ought, as I have already said, to wait with calm and resigned minds for the time and the season when it shall be made known to us.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(7) After ten days.—The interval is significant, as indicating that the prophet would not give an answer of his own on the spur of the moment, but waited in prayer and meditation until there came into his mind that which he could utter as an oracle of God. So Ezekiel waited for seven days among the exiles that dwelt by the river of Chebar, till the word of the Lord came to him (Eze_3:16). When the hour came, the prophet preached to a multitude whose eagerness to hear him had been intensified by the suspense.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

7. after ten days] Pe. points out the importance of the v., as giving us an insight into the nature of prophecy. Jeremiah distinguishes clearly between his own opinion, which was already a decisive one, and the Divine revelation that might be made to him, and he waits till the latter comes.

7. Tahpanhes] See on ch. Jer_2:16.

7–22. See introd. summary to the section.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And it came to pass after ten days, that the word of the Lord came unto Jeremiah. Abarbinel thinks it was on the tenth day of the seventh month, the day of atonement, that the answer was returned; but it is clear, from the context, that it was ten days from the time the Jews applied to the prophet to inquire of the Lord for them, and he promised to do it, that this word came from the Lord to him; not that he was praying all this while, as some think; but, having spread the case before the Lord, he waited for an answer; which was deferred, that it might have the greater weight with it when it came; and that it might appear that it was not of the prophet himself, a device of his own; and chiefly this was to mortify these people, who were impatient of an answer; and whose hypocrisy the Lord knew; and whose disobedience he foresaw; and therefore did not think fit to give the answer directly, but keep them in suspense awhile.

And it came to pass after ten days, that the word of the Lord came unto Jeremiah. Abarbinel thinks it was on the tenth day of the seventh month, the day of atonement, that the answer was returned; but it is clear, from the context, that it was ten days from the time the Jews applied to the prophet to inquire of the Lord for them, and he promised to do it, that this word came from the Lord to him; not that he was praying all this while, as some think; but, having spread the case before the Lord, he waited for an answer; which was deferred, that it might have the greater weight with it when it came; and that it might appear that it was not of the prophet himself, a device of his own; and chiefly this was to mortify these people, who were impatient of an answer; and whose hypocrisy the Lord knew; and whose disobedience he foresaw; and therefore did not think fit to give the answer directly, but keep them in suspense awhile.

Jeremiah 42:8

jer 42:8

jer 42:8

jer 42:8Then called he Johanan the son of Kareah,.... That is, Jeremiah, as soon as he had received the answer from the Lord, called to Johanan; who, after the death of Gedaliah, was a person of the greatest authority, and had the command of the people, to come unto him, and hear what it was: he either called to him vocally and by name; or he sent a proper messenger to him, to meet him at some convenient place, to receive it; and not him only, but

all the captains of the forces which were with him, and all the people, from the least even unto the greatest; they were all convened together, as it was proper they should, to hear the word of the Lord; and the rather, since they all joined in a request to the prophet, Jer 42:1.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

After ten days - On previous occasions Jeremiah when consulted answered at once Jer 21:3. The present delay (compare Jer 28:12) was probably granted by God in order to free the minds of the people from the panic caused by the murder of Gedaliah and their fear of Chaldaean vengeance. Jeremiah could have had no doubt that the flight into Egypt was contrary to the tenor of his former prophecies.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Days. The Spirit breathes where he will, and the prophets must wait his good time. Jeremias prayed for ten days in that place. He now resumes his discourse, chap. xl 1.

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

The word mentioned Jer 40:1; to which all that we have met with from the beginning of Jer 40 is but an historical preface.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

After ten days. Why this delay? Keil thinks it was for the sake of the people, who needed time to collect themselves and listen calmly to the revelation. Ezekiel once waited seven days; (Eze_3:16) but this was owing to his own disturbed state of mind. The answer of the Lord extends to ver. 18, the last four verses being an epilogue enforcing the Divine declaration. It consists of the promise (vers. 9-12) that, if the people will remain quietly in the land, they will be protected; and of the threat (vers. 13-18) that, if they presume to migrate into Egypt, they will perish there by sword, famine, and pestilence.

The answer to prayer delayed.

I THE FACT. Ten days elapsed before Jeremiah was able to give an answer to the people. When Christ was asked to give his aid at the wedding feast where the wine ran short, he refused to do anything immediately; (Joh_2:4) and when summoned to the sick bed of Lazarus, "he abode at that time two days in the place where he was". (Joh_11:6) We must, therefore, expect that a similar delay may sometimes attend the answer of our prayers. Perhaps the interval will be much longer. We have cast our bread upon the waters, and it will not appear till after many days. We should learn, therefore, that prayer does not fail because the response is not immediate. Whatever be the delay, we may be sure that to a true prayer in Christ"s Name the right answer will come at the right time. God is not dilatory. He will never wait beyond the very best season for acting.

II THE CAUSE. Much of this is mysterious, and we must learn to accept the mysteries of Providence with faith in the unfailing love of God. But some grounds for the delay of God"s answers to our prayers may be discerned and should be considered to check our impatience.

1. There is a season for everything. God will watch for the fitting opportunity, and send his blessing when it will be most profitable.

2. The fitness of God"s answer to prayer depends on our condition. There are things which would injure us as we are. God waits to be gracious, waits till we are in a fit state to receive his grace.

3. Some things given as the answer to prayer require time for development. At the beginning of Daniel"s prayer the angel was sent, but some time elapsed before the prophet received his message. (Dan_9:23) God may set in train the actions which are in answer to our prayer immediately the prayer is made, and we may only be waiting for that result which could not come quicker.

4. Meanwhile God tests our faith by delaying the answer to our prayer. The time is not lost. It is profitably spent in the trial and culture of our own souls. So it is with the greatest blessing of the heavenly reward and with many lesser good things; God withholds them for a time that we may learn to walk by faith.

Vers. 7-18. Man"s utter dependence upon God.

These verses plainly show this much forgotten but never failing truth. They tell how the land of Judah, desolate, unprotected, and oppressed, could be and should be made a happy land for them. Whilst Egypt, the land they hoped so much from, should bring on them all the sorrows which they thought by going there to escape. Thus we are taught that it is according to God"s favour our lives are blessed or unblessed, bright or dark. Mere circumstances are unable to ensure either the one or the other, but the presence or absence of God"s favour alone. Now

I MEN DO NOT THINK THIS. See their frantic endeavours to make their circumstances pleasant. And how they struggle against adversity, as if all evil were contained in that! Their opinion is very clear.

II BUT YET IT MUST BE. For:

1. Our happiness or unhappiness depends entirely on the way in which we regard these circumstances. That is to say, it depends upon our mind, upon that which is within us rather than that which is without. Hence what gives great pleasure to one yields none or even the reverse of pleasure to others. The merry laugh of children, e.g, to one in deep sadness, or irritable, or discontented. And vice versa. But:

2. God has constant access to the minds of us all, and he has made their satisfaction to depend upon him. "Nostrum cor inquietum est donec requiescat in te" (Augustine). He can flood them with joy in the darkest hour Paul and Silas in the dungeon at Philippi; and he can make the most favourable circumtances powerless to render a man happy Haman because of Mordecai; the conscience stricken, those from whom for any cause he hides his face, are illustrations. And abundant facts prove the powerlessness of mere circumstance over the minds of men.

III THE INFLUENCE THAT THESE CONSIDERATIONS OUGHT TO HAVE UPON US.

1. Not to lead us to despise circumstances, and so to be careless as to the outward lot of either ourselves or others. For though they have not all power over the mind, God has given them very much power a power that they lose only when he pleases.

2. But to estimate them rightly. This we can only do as we bring into view the unseen and the eternal, which can only be as we live in view of it by the habit of prayer, thought, and practical regard to God"s will as expressed in conscience and his Word. So shall our balances be adjusted, and we shall rightly judge. There is a machine employed at the Mint of such perfect accuracy and finish that, when a number of sovereigns are tested by it, it will automatically and instantly and infallibly reject every one that fails in the least degree to come up to the proper standard of weight. So if we thus bring into view the unseen and eternal, all the crowd of facts and events that come before us day by day will each one spontaneously, promptly, and infallibly be judged, and we shall neither under nor over estimate them but as we ought.

3. To seek above all things the favour of God; for "in his favour is life, and his loving kindness is better than life itself. C.

Vers. 7-12. Divine comforts for those in doubt and fear.

I THE MEANING OF THE INTERVAL. There are ten days to wait between the prayer of Jeremiah and the answer of Jehovah. Why this waiting? It must have been in some way for the sake of the people. They had said very emphatically they would be obedient; would they be obedient to begin with, to the extent of waiting ten days for God"s answer? It had also to be seen whether they would continue in the spirit of obedience at all; and would they all continue in the same spirit?

II EVERYTHING DEPENDS ON THE DISPOSITION OF THE PEOPLE. God will do great things for them if only they do not destroy the effect of his actions by their self-will and instability. They were to show their trust in God by abiding in the land. Nothing could be done without this. God uses, to indicate his work for them, two words which imply fixity building and planting. Let us also recollect the greatness of God"s power to them that believe. If we take no trouble to furnish the occasion, we must not complain.

III THE GREAT WORK GOD IS DISPOSED TO DO. It is indicated by these two net infrequent figures of building and planting. God was willing to make these people his husbandry, his building. (1Co_3:9) He had been lately engaged in a great pulling down and rooting up; and why? Because his people had been putting up the wrong buildings, planting the wrong plant. Every plant not planted by God must be rooted up. God is the Builder, not a mere helper in building. We may be said to be fellow workers with God, but it can never describe him rightly to call him fellow worker with us. The work and the glory are his of building up the holy character, the perfect manhood, the everlasting home. Pie it is who makes his people fruitful in every good word and work. And the way for all this building and planting was now clear so far as God himself was concerned. All the pulling down and rooting up was done. Only let the people give the needed opportunity and all else would prosper.

IV CAUTION AGAINST NEEDLESS FEAR. The temptation here, as so often, was to fear man too much and God too little or even none at all. "The fear of man bringeth a snare." The people feared the King of Babylon, forgetting the limits of his rower and the way in which he was controlled by Jehovah. Y.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

The word of the Lord. - At the end of ten days, the reply that had been asked for came from the Lord. Hitzig and Graf think that Jeremiah had lingered ten days with the answer, in order to obtain strong and clear conviction, "matured through his own meditation, probably also in part confirmed by the arrival of further news." This opinion is characterized by Ngelsbach as "in harmony with modern science, but unhistorical;" it should rather be called unscriptural, as resting on a denial of divine inspiration. The reason why the Lord did not make known His will to the prophet for ten days was a disciplinary one. By waiting, those who asked would get time for bethinking themselves, and for quietly considering the situation of affairs, so that they might be able, calmly and collectedly, to receive and obey the answer of God, which was far from satisfying the fears and wishes of their heart. Jer 42:8. Jeremiah called the captains and all the people together, and announced to them as follows: Jer 42:9. "Thus saith Jahveh, the God of Israel, to whom ye have sent me, that I might bring your supplication before Him: Jer 42:10. If ye will indeed abide in this land, then will I build you up and not pull down; and I will plant you, but not root out; for I repent of the evil that I have done to you. Jer 42:11. Be not afraid of the king of Babylon, whom ye fear, be not afraid of him, saith Jahveh; for I am with you to save you and to deliver you out of his hand. Jer 42:12. And I will get pity for you, so that he shall take pity on you, and bring you back to your land. Jer 42:13. But if ye say, We will not remain in this land, so that ye will not obey the voice of Jahveh your God, Jer 42:14. Saying, Nay, but we will go to the land of Egypt, that we may not see war nor hear the wound of a trumpet, and we shall not hunger after bread, and we will dwell there. - Jer 42:15. Now therefore hear the word of Jahveh, ye remnant of Judah: Thus saith Jahveh of hosts, the God of Israel, If ye do indeed set your face to go to Egypt, and go to sojourn there, Jer 42:16. Then shall the sword, of which ye are afraid, overtake you there, in the land of Egypt, and hunger, which ye dread, shall there follow hard after you, in Egypt, and there shall ye die. Jer 42:17. And all the men who have set their face to go to Egypt, to sojourn there, shall die by the sword, and through hunger, and from the plague; nor shall they have any one left or escaped from the evil which I will bring on them. Jer 42:18. For thus saith Jahveh of hosts, the God of Israel: As mine anger and my wrath were poured out upon the inhabitants of Jerusalem, so shall my wrath be poured out upon you when ye go to Egypt, and ye shall become an execration, and an astonishment, and a curse, and a reproach, and ye shall not see this place again. - Jer 42:19. Jahveh hath spoken to you, O remnant of Judah. Go not to Egypt: ye shall know for certain that I have warned you to-day. Jer 42:20. For ye err at the risk of your souls when ye sent me to Jahveh your God, saying, Pray for us to Jahveh our God, and according to all that Jahveh our God shall say to us, so tell us, and we will do it. Jer 42:21. Now I have told you to-day, and ye have not obeyed the voice of Jahveh your God, nor in anything for which He hath sent me unto you. Jer 42:22. Now, therefore, ye must surely know that ye shall die by the sword, by famine, and by pestilence in the place whither ye have been pleased to go to sojourn."

The Lord's reply extends as far as Jer 42:18; the last four verses (19-22) form an epilogue, a further address by the prophet, in which he once more specially impresses God's resolution on the minds of the people. The answer of God consists (1) in the promise that, if they will remain in the land, the Lord is willing to build them up, and protect them from the wrath of the king of Babylon (Jer 42:9-12); and (2) the threat that, if they will go to Egypt against the advice and will of the Lord, they shall certainly perish there by the sword, famine, and pestilence (Jer 42:13-18). On the expression הפּיל תּהנּה, see on Jer 36:7. שׁוב (Jer 42:10) can only be inf. abs. of ישׁב, for ישׁוב ; if we view it as coming from שׁוּב morf , we get no suitable meaning, for the thought si revertendo illuc manseritis in hc terr (C. B. Michaelis) could not be expressed by שׁוב תּשׁבוּ. Certainly there is no other instance of such a form as שׁוב being used for ישׁוב; in a verb like ישׁב, however, which drops the י in the inf. constr., a like omission in the inf. abs. is quite conceivable, while the supposition of some injury having been done to the text (Olshausen, Gram. 89) is less probable. On the expression, "I will build you," etc., cf. Jer 24:6; Jer 31:4; Jer 33:7. "I repent of the evil" is an anthropopathic expression for the cancelling of a penal sentence: cf. Joe 2:14, etc. - In Jer 42:11, the repetition of the words "do not fear him" produces special emphasis.

Keil & Delitzsch — Biblical Commentary on the Old Testament (1861–1891) — public domain (CC PDM 1.0). Text via the HelloAO Bible API. (Old Testament only.)

The Lord’s Warning Answer

v. 7. And it came to pass after ten days, during which the caravan remained encamped in the same place, since Jeremiah did not presume to speak of himself, but awaited the inspiration of the Lord, that the word of the Lord came unto Jeremiah, by special revelation or in a vision.

v. 8. Then called he Johanan, the son of Kareah, and all the captains of the forces which were with him, and all the people, from the least even to the greatest, the same ones who had presented their petition to him, v. 1,

v. 9. and said unto them, Thus saith the Lord, the God of Israel, the fact that He is the Lord of His people, of His Church, being brought out here, unto whom ye sent me to present your supplications before Him:

v. 10. If ye will still abide in this land, continuing to make their home in the country of their fathers, then will I build you and not pull you down, a figure taken from the erection of buildings, and I will plant you and not pluck you up, a figure taken from the work of a gardener; for I repent Me of the evil that I have done unto you, their repentance would cause His good will to return upon them.

v. 11. Be not afraid of the king of Babylon, of whom ye are afraid, the fear of whose vengeance had caused them to prepare for flight; be not afraid of him, saith the Lord, for I am with you to save you and to deliver you from his hand, an assurance of safety which should have quieted all their fears.

v. 12. And I will show mercies unto you, literally, "I will give you to experience mercies," that he, the king of Babylon, may have mercy upon you and cause you to return to your own land, which they were now leaving in abject flight.

v. 13. But if ye say, We will not dwell in this land, neither obey the voice of the Lord, your God, thereby once more becoming guilty of open rebellion against God,

v. 14. saying, No, but we will go into the land of Egypt, a plan which they had at least been discussing, if they had not yet decided upon it, where we will see no war nor hear the sound of the trumpet, as it called the soldiers to the battle, nor have hunger of bread, in the various unfortunate conditions accompanying war with which they had become so familiar in the last year, and there will we dwell;

v. 15. and now, therefore, the direct prophecy resumed after the parenthetical remark concerning the possibility of their resuming their rebellious ways, hear the word of the Lord, ye remnant of Judah, Thus saith the Lord of hosts, the God of Israel, If ye wholly set your faces to enter into Egypt, determined upon their course, no matter what the consequences would be, and go to sojourn there, to make it a place of refuge at least for the time being,

v. 16. then it shall come to pass that the sword which ye feared, contrary to the assurance of Jehovah, shall overtake you there in the land of Egypt, and the famine whereof ye were afraid shall follow close after you there in Egypt, pursuing them with unrelenting fierceness; and there ye shall die.

v. 17. So shall it be with all the men that set their faces to go into Egypt to sojourn there, having definitely made up their mind to that effect: they shall die by the sword, by the famine, and by the pestilence, which, by God’s punishment, could strike them in Egypt as well as in Judea; and none of them shall remain or escape from the evil that I will bring upon them.

v. 18. For thus saith the Lord of hosts, the God of Israel, As Mine anger and My fury hath been poured forth upon the inhabitants of Jerusalem, resulting in the destruction which they had witnessed, so shall My fury be poured forth upon you when ye shall enter into Egypt; and ye shall be an execration, an object of cursing, and an astonishment, an object of horror, and a curse, and a reproach, an object of derision; and ye shall see this place no more.

v. 19. The Lord hath said concerning you, O ye remnant of Judah, so the prophet now elaborates upon the direct prophecy of Jehovah, Go ye not into Egypt; know certainly that I have admonished you this day, testifying against them and warning them.

v. 20. For ye dissembled in your hearts, literally, "ye have used deceit upon your own souls," when ye sent me unto the Lord, your God, saying, Pray for us unto the Lord, our God, and according unto all that the Lord, our God, shall say, so declare unto us, and we will do it. Cf vv. 5-6.

v. 21. And now I have this day declared it to you; but ye have not obeyed the voice of the Lord, your God, nor anything for the which He hath sent me unto you, their very attitudes expressing their dissatisfaction with the directions transmitted to them.

v. 22. Now, therefore, know certainly that ye shall die by the sword, by the famine, and by the pestilence, in the place whither ye desire to go and to sojourn. It was a last solemn warning, which, however, was bound to be disregarded by the obstinate Jews, just as so many similar warnings since have been neglected to the unbelievers’ hurt.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

the word of Yahweh came to Jeremiah

This idiom is used to announce that God gave messages to Jeremiah. See how you translated a similar phrase in Jeremiah 1:2. AT: "Yahweh gave messages to Jeremiah" or "Yahweh spoke to Jeremiah" (See: Idiom)

to all the people from the least to the greatest

This is a way to refer to people from every social status. Here "least" and "greatest" represent those who are least important and those who are most important. See how you translated this in Jeremiah 42:1. AT: "to all the people from every social status" or "to all the people, including the least important and the most important people" (See: Merism)

to all the people

Most likely not every individual in the town went. The word "all" is a generalization that means very many people went. AT: "to many other people" (See: Hyperbole and Generalization)

I might lay your pleas before him

"I would present your urgent request to him." Telling the people's request to Yahweh is spoken of as if Jeremiah laid their requests in front of Yahweh. AT: "I might tell him your requests" (See: Metaphor)

I will build you and not tear you down

Yahweh refers to the people of Israel like a wall that can be built or torn down. AT: "I will cause you to prosper and I will not destroy you" (See: Metaphor)

I will plant you and not pull you up

Yahweh uses another example to express how he will cause the people of Israel to prosper and not be destroyed. He refers to them like a plant in the same way he referred to them as a wall. (See: Metaphor and Parallelism)

I will turn back the disaster that I have brought on you

A disaster is here spoken of as something that a person can put onto someone else. AT: "I will prevent the disaster that I have caused to happen to you" (See: Metaphor)

translationWords

word of God

commander

Israel

life

turn

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.