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Jeremiahchapter 42

22 verses · KJVJeremiah book hub →

Key verse

Then Jeremiah the prophet said unto them, I have heard you; behold, I will pray unto the Lord your God according to your words; and it shall come to pass, that whatsoever thing the Lord shall answer you, I will declare it unto you; I will keep nothing back from you.

It stands in scene A of the chapter, verses 1 to 6.

The chapter

Chapter summary

The whole remnant, from the least to the greatest, asks Jeremiah to pray, swearing to obey whether the word is good or bad. Ten days pass before it comes, and it is exactly opposite to their plan: 'If ye will still abide in this land, then will I build you, and not pull you down', do not fear the king of Babylon, 'for I am with you to save you.' But if you say, We will go into Egypt, then the sword you fear shall overtake you there and the famine follow you, and you shall die. Jeremiah closes by naming what he already sees: 'ye have dealt deceitfully against your own souls', you sent me to ask, and you will not obey.

Context

Prophecy · Jeremiah · Jeremiah overview

Where the chapter sits

Jeremiah 42 falls in Jerusalem's fall narrated (chapters 34–45). Zedekiah's vacillation; Jehoiakim burns the scroll (36); siege and fall (39); assassination of Gedaliah; flight to Egypt with the remnant.

Before it: Book of consolation, chapters 30–33. After it: Oracles against the nations, chapters 46–51.

The whole shape of Jeremiah

The world behind this chapter

Jeremiah 42
When
The Babylonian province of Judah, after the governor's murder · c. 586 BC
Where
A camp near Bethlehem, with the road to Egypt in front of them
Who first heard it
Refugees who had already decided where they were going and wanted the decision blessed

The history

The whole company, commanders, men, women and children, asks the prophet to pray that God will show them the way they should walk. They swear in advance to obey whatever answer comes, whether good or bad. In that world an oath like that put a curse on the swearer if he broke it, so this is not a casual promise.

The rest of the history, and what it meant to them

Then the chapter records something unusual and entirely believable: ten days pass before the word comes. Prophecy is not shown here as a tap you turn on. Ten days is a long time to sit in a camp with an army on the road behind you.

The answer is the reverse of what everyone in the camp wanted: stay in this land and I will build you and not tear you down, and I will grant you mercy before the king of Babylon so that he lets you remain. Do not fear him; I am with you to save you.

The warning attached is precise. If you set your faces to go to Egypt to live, the sword you fear will overtake you there, and the famine you dread will follow close behind. The chapter says plainly that they had gone astray at the cost of their lives when they sent the prophet to ask, because their minds were already made up.

What it meant to them

For first hearers this is the anatomy of a fake question. The refugees did everything correctly, asked, swore, waited, and had already packed.

Egypt was the reasonable choice. It was fed by the Nile in a famine year, it was outside Babylon's reach at that moment, and Judean communities were already there. The chapter's whole weight rests on the fact that reasonable and obedient were not the same thing that week.

Sources cited

  • Carl Friedrich Keil and Franz Delitzsch, Commentary on the Old Testament: Jeremiah
  • John Bright, Jeremiah (Anchor Bible)

Every work MannaFest builds on →

A. Pray for Us: Whatever the LORD Says, We Will Do

1. (vv. 1-6)

a.from the least even unto the greatest, came near: The whole remnant, from the least even to the greatest, comes to Jeremiah asking him to pray and to bring back whatever the Lord answers, however good or evil, and to name themselves bound by that answer. Gill notes the vow is emphatic and repeated, the Lord be a true and faithful witness between us, if we do not even according to all things, language that reads like sincere submission at the moment it is spoken. Henry reads the scene against what follows in the chapter after, remarking that the loudest promises of obedience often precede the plainest disobedience, since these same men will reject the very answer they are asking for.

Jeremiah 42:1, 1 voiceWhat preachers and commentators have said about these verses, in their own words.

Jeremiah 42:1

Among those delivered by Johanan from Ishmael had been Jeremiah and Baruch Jer 43:6; and to them now all, without exception, come for counsel. Jezaniah - He is called Azariah in Jer 43:2. The Septuagint, in both places, call him Azariah. Since there is little reason for identifying him with Jezaniah the Maachathite Jer 40:8, it is probable that the Septuagint is right in calling him in both places Azariah, and that the reading Jezaniah arose from some scribe assuming that his name must be found in the earlier list.

Jeremiah 42:2, 1 voice

Jeremiah 42:2

Their words are full of piety but do not agree with their actions. When ten days had passed, the prophet obtained his reply. But I think that the delay of the response was for the benefit of those who had made the request, so that …

Theodoret of Cyrus· written before 458· ON JEREMIAH 8:42patristic

Jeremiah 42:3, 1 voice

Jeremiah 42:3

He who has resolved on this or that point, pretends that he is in doubt, and held in suspense; he asks what ought to be done: if the answer be according to his wishes, he embraces what is said; but if he who is consulted, disapproves of what he has already resolved to do, he rejects the counsel given.

John Calvin· Commentaries (1554)reformed

Jeremiah 42:4, 2 voices

Jeremiah 42:4

Ministers may hence learn, 1. Conscientiously to pray for those who desire their prayers: I will pray for you according to your words. Though they had slighted him, yet, like Samuel when he was slighted, he will not sin against the Lord in ceasing to pray for them, 1 Sam. xii.

Matthew Henry· Commentary on the Whole Bible (1707-1721)puritan

Jeremiah 42:4

They promise to obey his voice because they sent the prophet to him to consult him. Note, We do not truly desire to know the mind of God if we do not fully resolve to comply with it when we do know it. It is an implicit universal obedience that they here promise.

Matthew Henry· Commentary on the Whole Bible (1707-1721)puritan

Jeremiah 42:5, 1 voice

Jeremiah 42:5

Between us - Against us, as in Jer 42:19 (margin.) According to all things - literally, “according to the whole word as to which Yahweh thy God shall send thee to us.”

Jeremiah 42:6, 1 voice

Jeremiah 42:6

We - The form used here occurs nowhere else in the Old Testament, but is the regular form of the pronoun in the Talmud. It is one out of many instances of Jeremiah using the popular instead of the literary language of his times.

B. Ten Days Later: If Ye Still Abide in This Land

1. (vv. 7-12)

a.after ten days, that the word of the Lord came unto Jeremiah: After ten days the word comes, and its terms echo the commission Jeremiah received at his call, if ye will still abide in this land, then will I build you, and not pull you down, and I will plant you, and not pluck you up, the same verbs as 1:10 now turned wholly toward mercy. Keil reads I repent me of the evil that I have done unto you as covenant language of relenting rather than a change of divine character, the Lord's settled response to genuine need rather than an admission of error. The command not to fear the king of Babylon, paired with the promise of mercy that will move Babylon itself to mercy, offers the remnant the same policy of submission Jeremiah had preached to the earlier exiles in chapter 29.

Jeremiah 42:7, 1 voice

Jeremiah 42:7

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.

Jeremiah 42:10, 1 voice

Jeremiah 42:10

If ye . . . abide--namely, under the Babylonian authority, to which God hath appointed that all should be subject (Da 2:37, 38). To resist was to resist God. build . . . plant--metaphor for, I will firmly establish you (Jer 24:6).

Jamieson, Fausset & Brown· Commentary Critical and Explanatory on the Whole Bible (1871)reformed

2. (vv. 13-17)

Jeremiah 42:13-18

a.We will not dwell in this land, neither obey the voice of the Lord your God: The conditional turns to warning, if the remnant sets its face toward Egypt, refusing to dwell in the land, the very evils they fled, sword, famine and pestilence, will overtake them there instead, and Egypt will prove no sanctuary from the wrath already poured out on Jerusalem. Barnes notes the precision of the threat, the same three judgments named together throughout the book, now following the remnant across a border they thought would put them beyond reach. Clarke observes that the promise of becoming an execration, and an astonishment, and a curse, and a reproach repeats the very language Judah's own exile has already fulfilled, Egypt offering only a second edition of Jerusalem's fate.

Jeremiah 42:14, 2 voices

Jeremiah 42:14

Egypt had lost the battle of Carchemish, but it had not been the scene itself of military operations; while Judaea, from the date of the battle of Megiddo, had perpetually been exposed to the actual horrors of war.

Jeremiah 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.

Matthew Henry· Commentary on the Whole Bible (1707-1721)puritan

Jeremiah 42:16, 1 voice

Jeremiah 42:16

What our hearts are most set on often proves fatal to us. Those who think to escape troubles by changing their place will find them wherever they go (Eze 11:8). The "sword" here is that of Nebuchadnezzar, who fulfilled the prediction in his expedition to Africa (according to MEGASTHENES, a heathen writer), 300 B.C.

Jamieson, Fausset & Brown· Commentary Critical and Explanatory on the Whole Bible (1871)reformed

C. Ye Have Dealt Deceitfully Against Your Own Souls

1. (v. 18)

Jeremiah 42:18, 1 voice

Jeremiah 42:18

When God's professing people mingle with infidels, and make their court to them, they lose their dignity and make themselves a reproach. 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.

Matthew Henry· Commentary on the Whole Bible (1707-1721)puritan

2. (vv. 19-22)

a.know certainly that I have admonished you this day: The oracle closes by naming the deception already at work, ye dissembled in your hearts, when ye sent me unto the Lord your God, exposing a decision to go to Egypt that the delegation had made before they ever asked Jeremiah to pray. Henry reads the closing verses as Jeremiah's plainest word yet, I have this day declared it to you, but ye have not obeyed the voice of the Lord your God, spoken before the disobedience has even been carried out, so that no one could later claim ignorance of the warning. The repeated triad of sword, famine and pestilence closes the chapter exactly where the conditional warning left it, judgment now certain rather than threatened, pending only the remnant's next move into Egypt.

Jeremiah 42:19, 1 voice

Jeremiah 42:19

I have admonished--literally, "testified," that is, solemnly admonished, having yourselves as My witnesses; so that if ye perish, ye yourselves will have to confess that it was through your own fault, not through ignorance, ye perished.

Jamieson, Fausset & Brown· Commentary Critical and Explanatory on the Whole Bible (1871)reformed

Jeremiah 42:22, 1 voice

Jeremiah 42:22

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· Commentary on the Whole Bible (1707-1721)puritan

The text of this chapter

This page carries no textual note on Jeremiah 42. Where this site has examined a place the manuscripts differ, the examination is in the manuscripts room. Every place this site examines →

This page draws on Adam Clarke, Commentary on the Bible; Albert Barnes; Carl Friedrich Keil, The Prophecies of Jeremiah; Jamieson, Fausset & Brown, Commentary Critical and Explanatory on the Whole Bible (1871); John Calvin, Commentaries (1554); John Gill, Exposition of the Old Testament; Matthew Henry and Theodoret of Cyrus, ON JEREMIAH 8:42.

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