Text -- Jeremiah 42:1-10 (NET)

The Survivors Ask the Lord for Advice but Refuse to Follow It

42:1 Then all the army officers, including Johanan son of Kareah and Jezaniah son of Hoshaiah and all the people of every class, went to the prophet Jeremiah. 42:2 They said to him, “Please grant our request and pray to the Lord your God for all those of us who are still left alive here. For, as you yourself can see, there are only a few of us left out of the many there were before. 42:3 Pray that the Lord your God will tell us where we should go and what we should do.” 42:4 The prophet Jeremiah answered them, “Agreed! I will indeed pray to the Lord your God as you have asked. I will tell you everything the Lord replies in response to you. I will not keep anything back from you.” 42:5 They answered Jeremiah, “May the Lord be a true and faithful witness against us if we do not do just as the Lord sends you to tell us to do. 42:6 We will obey what the Lord our God to whom we are sending you tells us to do. It does not matter whether we like what he tells us or not. We will obey what he tells us to do so that things will go well for us.” 42:7 Ten days later the Lord spoke to Jeremiah. 42:8 So Jeremiah summoned Johanan son of Kareah and all the army officers who were with him and all the people of every class. 42:9 Then Jeremiah said to them, “You sent me to the Lord God of Israel to make your request known to him. Here is what he says to you: 42:10 ‘If you will just stay in this land, I will build you up. I will not tear you down. I will firmly plant you. I will not uproot you. For I am filled with sorrow because of the disaster that I have brought on you.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Jer 42:6

Whether grateful or ungrateful to us.

Wesley: Jer 42:10

I am satisfied with the punishment your nation hath undergone, and as to the remainder, will change the course of my providence.

JFB: Jer 42:2

He probably was one of the number carried off from Mizpah, and dwelt with Johanan (Jer 41:16). Hence the expression is, "came near" (Jer 42:1), not "sent."

JFB: Jer 42:2

Literally, "fall" (see on Jer 36:7; Jer 37:20).

JFB: Jer 42:2

(Gen 20:7; Isa 37:4; Jam 5:16).

JFB: Jer 42:2

(Jer 42:5). The Jews use this form to express their belief in the peculiar relation in which Jeremiah stood to God as His accredited prophet. Jeremiah in his reply reminds them that God is their God ("your God") as well as his as being the covenant people (Jer 42:4). They in turn acknowledge this in Jer 42:6, "the Lord our God."

JFB: Jer 42:2

As had been foretold (Lev 26:22).

JFB: Jer 42:3

They consulted God, like many, not so much to know what was right, as wishing Him to authorize what they had already determined on, whether agreeable to His will or not. So Ahab in consulting Micaiah (1Ki 22:13). Compare Jeremiah's answer (Jer 42:4) with Micaiah's (1Ki 22:14).

JFB: Jer 42:4

That is, I accede to your request.

JFB: Jer 42:4

Being His by adoption, ye are not your own, and are bound to whatever He wills (Exo 19:5-6; 1Co 6:19-20).

JFB: Jer 42:4

That is, through me.

JFB: Jer 42:4

(1Sa 3:18; Act 20:20).

JFB: Jer 42:5

(Gen 31:50; Psa 89:37; Rev 1:5; Rev 3:14; Rev 19:11).

JFB: Jer 42:6

Not moral evil, which God cannot command (Jam 1:13), but what may be disagreeable and hard to us. Piety obeys God, without questioning, at all costs. See the instance defective in this, that it obeyed only so far as was agreeable to itself (1Sa 15:3, 1Sa 15:9, 1Sa 15:13-15, 1Sa 15:20-23).

JFB: Jer 42:7

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.

JFB: Jer 42:10

Namely, under the Babylonian authority, to which God hath appointed that all should be subject (Dan 2:37-38). To resist was to resist God.

JFB: Jer 42:10

Metaphor for, I will firmly establish you (Jer 24:6).

JFB: Jer 42:10

(Jer 18:8; Deu 32:36). I am satisfied with the punishment I have inflicted on you, if only you add not a new offense [GROTIUS]. God is said to "repent," when He alters His outward ways of dealing.

Clarke: Jer 42:1

The captains of the forces - The different leaders of the small bands or companies, collected from different parts of the land. The principal are those here named.

Clarke: Jer 42:3

That the Lord thy God may show us - They all thought there was no safety in Jerusalem or in Judea, and therefore determined to leave the land: but they did not know which might be the safest direction to take; for though they inclined to Egypt, yet they wished to know the mind of God on that point.

Clarke: Jer 42:5

The Lord be a true and faithful Witness - The Lord is such; and as ye have bound yourselves to obey his voice, he will register the covenant, and bless or curse according as ye shall conduct yourselves in this matter.

Clarke: Jer 42:7

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.

Clarke: Jer 42:10

For I repent me of the evil - The meaning is, As I have punished you only because you continued to be rebellious, I will arrest this punishment as soon as you become obedient to my word. You need not fear the king of Babylon if you have me for your helper; and I will so show mercy to you that he shall see it, and cease from afflicting you, as he shall see that I am on your side.

Calvin: Jer 42:1

I have said that John, and his associates, and the whole people acted much more culpably by coming to the Prophet, than if they had not done so, and had gone directly to Egypt: for they either came dissemblingly, and thus designedly spoke what was false, or they were extremely stupid, and hypocrisy had wholly deprived them of their understanding. They came to the Prophet to ask counsel; nay, that he might be to them God’s interpreter, and that thus they might know what to do; and they promised to obey, as we shall hereafter see. However this may have been, they sought an oracle in which it was their duty to acquiesce, except they resolved openly to shake off the yoke and to show themselves to be gross and profane despisers of God. They came to the Prophet, when yet it was their fixed purpose, as we shall see, to go to Egypt.

He who asks counsel, ought first to see that he bring no prejudice, but be free and honest: but it is, however, a fault too common, that men deliberate and ask counsel, when they have already settled what to do; nay, nothing is more common than this; for those who consult do not, for the most part, wish to learn what is right, but that others should fall in with their own inclinations. 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. Such was the dissimulation described by the Prophet, when the leaders of the forces and the whole people came to him.

He mentions, first, the leaders of the forces, and then John the son of Kareah, and Jezaniah the son of Hoshiah He adds these two last; but it was to give them honor, as when the angel said,

“Go and tell his disciples and Peter.” (Mar 16:7)

He did not put aside Peter, as though he was inferior to all the rest; but for the sake of honor he mentions his name, after having spoken generally of them all. So also here, the Prophet names generally the leaders, but as John the son of Kareah, and Jezaniah were the chief men, he expressly gives their names. He adds, the whole people, from the least to the greatest This does not refer to age; but what he means is, that all, of every grade, came with one consent to Jeremiah. It was not then the conspiring of a few men, but all from the least to the greatest had resolved to go to Egypt; and yet they came, as though with an honest purpose, to the Prophet; wherefore? They wished their own perverse design to be approved by God, and thus to subject God to their own will and humor; for they did not suffer themselves to be ruled by his Spirit, but audaciously disregarded his word. The Prophet then shews that they were all implicated in the same sin.

Calvin: Jer 42:2

It is added, that they said, as though they were ready to obey, Let our prayer fall before thee. This, as we have said, when addressed to God, is an evidence of humility; but it is applied here to man; and when the Hebrews make a humble request, they say, “Let my prayer fall before thee,” that is, Hear what I suppliantly and humbly ask. Pray, they said, to Jehovah thy God for us They called him the God of Jeremiah, not that they intended to exempt themselves from his authority; they did not mean that they were alienated from God; but in this way they extolled Jeremiah, and acknowledged him to be God’s true and lawful Prophet. In short, this saying refers to the prophetic office, as though they had said, that Jeremiah had hitherto confirmed his vocation, so that it was clearly evident that he had been sent from above.

We hence see why they called Jehovah the God of Jeremiah, not as though they had rejected God, and as though he was not their God in common with Jeremiah, but they allowed that the Prophet possessed a higher honor, and that his faithfulness and integrity were beyond controversy.

But this admission justly recoiled on their own head; for if Jeremiah was God’s Prophet, why did they not instantly obey him, after knowing that what he faithfully told them he had received from God? and why did they insolently and ferociously resist him and accuse him of falsehood? Their own admission then was not sincere, but a fallacious flattery, as is the case with all hypocrites, who never speak in sincerity and truth.

They afterwards added, Pray for all this remnant, for we are left, a few from many This they added to produce pity, in order that they might more easily obtain from Jeremiah what they asked; nor was that difficult; but as they felt conscious of wrong, they sought the favor of the Prophet by flatteries, Had they asked him without disguise, they knew that he was of himself disposed to seek the well being of the people; but as they were of a double mind, they set before him their miserable state, which might; have roused the Prophet still more to make intercession to God for them. And for this reason they added, as thine eyes see us And they set before him this sad spectacle, to create sympathy in the Prophet. And it then follows, And may Jehovah thy God shew us the way in which we are to walk. They now explained more clearly why they wished prayer to be made for them, even that God might answer and shew what he wished them to do.

Calvin: Jer 42:3

They came then, as it has been stated, as though they were ready to obey; and then they professed humility, because they did not wish to do anything rashly, but only to follow where God called them. Had they spoken from the heart, it would have been a rare virtue thus to-have fled in perplexities to God, and to have allowed themselves to be ruled by his word; but we shall see that it was all a pre-tence. We have then here set before us the hypocrisy of that people, so that we may learn that whenever we ask what pleases God, we should bring a pure and sincere heart, so that nothing may prevent or hinder us immediately to embrace whatever God may command us. But their hypocrisy is discovered to have been still baser, when the Prophet adds,

Calvin: Jer 42:4

In order to prepare them to obey, he testified that he would be a faithful messenger of God; for there is no doubt but that the Prophet, as we shall see, regarded them with suspicion. That he might therefore have them teachable and obedient to the answer expected from God, he said beforehand, that he would honestly and faithfully perform his office as a Prophet.

I have heard, he says; here he shews how ready he was to attend, and how he neglected nothing conducive to their well being. I have heard, he says, Behold, I will pray according to your words There is no doubt but that he thus intimated that he wished well to them; and it might have rendered them more attentive to the oracle to know that the Prophet was influenced by love. Nor is there a doubt but that the Prophet testified his love towards them, that his doctrine might afterwards have more weight with them.

By saying, Whatever your God will answer, he did not mean that the oracle would be revealed to all, for the words could not be otherwise explained than through the Prophet, who would openly make known to the whole people what he heard from God’s mouth. But he says, that the answer would be given to them, because God would give the answer which was to be communicated to all, as it is said that God spoke to Moses, and also to all the people, for the doctrine was intended for all. Moses did not receive the law, nor its interpretation, in his own private character, but in order that the people might know what was right. So Jeremiah did here; the answer he received from God he made known as belonging in common to all the people.

But in calling God their God, he did not mean to flatter them or to praise their piety, but to exhort them to surrender and devote themselves wholly to God, as though he had said, that they had to do with God, who had bound them to himself when he adopted them as his peculiar people, and then favored them with so many blessings. Since then God had made himself known to them, they could not reject his counsel with impunity, for there was no pretext of ignorance. We hence see what weight there is in this, your God; for Jeremiah reminded them that they could not with impunity trifle with God, for they were not their own, but had been chosen to be God’s people, and on this condition, to be wholly subject to his authority. Then the sum of the whole is this, that the Prophet would faithfully convey to the Jews the answer God would give them; and he said this that his doctrine might have a greater authority among them. It now follows, —

Calvin: Jer 42:5

It hence appears that the people understood for what purpose Jeremiah, before he consulted God, assured them of his faithfulness and sincerity; for it was not without reason that they promised to be obedient to God; but as they saw that they were suspected as being not sincere by Jeremiah, and as he had promised to be a true and faithful teacher, they on the other hand declared that they would be sincere disciples, and would receive whatever God might command them. But they soon betrayed their perfidy, for when they heard that what they had resolved to do did not please God, they not only rejected the counsel of God and the Prophet, but treated him insolently, and even loaded the holy man with reproaches, as though he had told them what was false. Their hypocrisy ought at the same time to be a lesson to us, so that when God is pleased through a singular favor to shew us the way of acting rightly by faithful instructors and competent teachers, we may not be like them, but be teachable and ready to obey, and prove this not only by the mouth but also by our deeds.

The Prophet then says, that they spoke thus, Let God be a faithful and true witness between us. Being not content with a simple affirmation, they dared to interpose the name of God; and thus we see how blind is hypocrisy. For if men duly weigh what it is to profane God’s name, surely they would dread and abominate all perjury. As then they rushed on so audaciously to swear, it is evident that they were as it were stupefied; and there is no inebriety which so confuses the minds of men and all their senses as hypocrisy.

They then added, According to whatever word which Jehovah thy God shall send to us, so will we do, that is, whatever Jehovah shall command us by thee; for God is said to send to men, when he sends a messenger in his name to bring his commands. Jeremiah then was, as it were, a middle person to address the people in God’s name, as though he had been sent from heaven. They therefore said, that they would do whatever God commanded. A stronger expression follows, Whether good or evil, we will obey the voice of Jehovah our God They did not here charge God’s word with being wrong, as though it had anything unjust in it; but they used good in the sense of joyful, and evil as meaning what is sad or grievous, as though they had said, that they asked for no other thing but that God should declare what pleased him, and that they were so submissive as to refuse nothing though contrary to the flesh. Had this declaration proceeded from the heart, it would have been a testimony of true piety; for the minds of the godly ought to be so framed as to obey God without making any exception, whether he commands what is contrary to their purpose, or leads them where they do not wish to go; for they who wish to make a compact with God, that he should require nothing but what is agreeable to them, shew that they know not what it is to serve God. Hence the obedience of faith in an especial manner requires this, that man should renounce his own desires, that he should not set up his own counsels and wishes against the word of God, nor object and say, this is hard, that is not quite agreeable. Whether then it be good or evil, that is, though it may be contrary to the feelings of the flesh, we ought still to embrace what God requires and commands: this is the rule of true religion.

Calvin: Jer 42:6

As the Jews spoke feignedly by assuming a character not their own, they profaned God’s name. But if we desire to prove our fidelity to God, the only way of acting is, to regard his word as binding, whether it be agreeable or otherwise, and never to murmur, as the ungodly do; for when God would have a yoke laid on them, they complain that his doctrine is too hard and burdensome. Away, then, with all those things which can render God’s word unacceptable to us, if we desire to give a sure proof of our fidelity. Hence they said, Whether it be good or evil, what God will lay down we will obey his voice.

They afterwards added, For which we send thee to him ¹²⁷ Here they still further cast themselves into toils. Jeremiah did not in express words require them to make an oath; they yet did make an oath; and then in various ways still more bound themselves over to punishment, if they became perjurers. They now shew that it would be a two-fold crime, should they disobey God; how? Had the Prophet been sent to them, they might have made excuses; though vain, they might yet have something to allege; but when they of their own accord asked God, when they offered of themselves to do this, and promised to be obedient in all things, it is evident that unless afterwards they acted according to their pledged faith, they must have been more inexcusable, because they tempted God: for who induced them to come to the Prophet? We hence see that God extorted from them what doubled their crime. But the more hypocrites attempt by disguises to conceal their impiety, the faster they bind themselves, and the more they kindle God’s wrath against themselves.

They then added, That it may be well with us when we obey the voice of Jehovah By this circumstance also they aggravated their crime. For if the Prophet had promised them a prosperous issue, they might not have believed; in that case they would have indeed sinned; but their wicked-ness would have been more tolerable than when they themselves had spoken, as though they were the organs of the Holy Spirit; they said themselves, It shall be well with us; it will be our chief happiness to follow the voice of God and to obey him. As, then, they thus protested to God and the Prophet, that they might appear to be God’s faithful servants, the greater condemnation they brought on themselves; for if they believed that nothing would turn out happily, except according to God’s command, how was it that they did not submit to God? why did they despise what was afterwards said by the Prophet? But as we have already said, as they deceived themselves by dealing falsely with God and profaning his holy name, let us learn and know that we can in no other way expect a happy issue in all that we do, but by obeying the voice of God; for whatever men may attempt of themselves, it will be accursed before God. This, then, is our only sure hope, that when we attempt nothing but what is according to God’s word, there will be a good and happy issue, though many things may happen otherwise than we hope or think.

Calvin: Jer 42:7

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. (Phi 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.

Calvin: Jer 42:8

Jeremiah says, that he called John and the other leaders of the forces and all the people, from the least to the greatest This is expressed that we may know that it happened, not through the fault of one or two, that this prophecy was disregarded, but that all the people were united together. The people themselves, then, could not have pretended that they were free from blame; for we see that they were all implicated. The leaders are particularly mentioned, and on the other hand the people, so that the leaders could not object and say that they were forced by a popular tumult, nor could the people throw the blame on the leaders. The Prophet then shews that they all rebelled against God, and that there was no exception.

Calvin: Jer 42:9

He then says that he faithfully related to them what God had commanded, Thus saith Jehovah, the God of Israel, to whom you sent me By this circumstance he shews that they were more bound to obey; for if God had sent his Prophet to them,’ they ought to have obeyed his voice; but when they of their own accord came to him and prayed for a favor, and wished God’s will to be made known to them, they became doubly culpable when they refused the answer given them in God’s name. And he adds, That I might prostrate, or make to fall, your prayer before God We have stated what is meant by this mode of speaking; but there is a difference to be noticed, for he had been requested sup-pliantly to ask God; and he says here that he had not only prayed, but had presented the prayer of the whole people, because he acted for the public; and then he was a middle person between God and the people. On this account he says, that he had been seat to present the prayer of the people to God, for he asked nothing for himself, but acted for them all, and asked God to answer the people.

Calvin: Jer 42:10

He now adds, If remaining ye will remain in this land, I will build you up and plant you, I will not pull you down nor root you up Here the Prophet testifies that the counsel he gave them in God’s name would be for their good; and what is good or useful is deemed by men, when they theorize, as they say, to be of great value. The simple authority of God ought, indeed, to be sufficient; and had God only commanded them in one word to remain, they ought to have acquiesced. But God here accommodated himself to their infirmity, and was pleased, in a manner, to let himself down in order to promote their well being, and did not require obedience according to his authority and sovereign power, as he might have justly done. We hence see how kindly God dealt with this people, as he did not demand what he might, but gave his counsel, and testified that it would be good and useful to them.

Now when orators adduce what is useful in order to persuade, they have recourse to conjectures, they state human reasons; but the Prophet here promised in God’s name, that that if they remained it would be for their good. God’s promise, then, is brought forward here instead of conjectures and reasons. Therefore the obstinacy of the people was without excuse, when they rejected the authority of God; and then despised his counsel, and also disbelieved his promise. Then to the contempt of God was added unbelief: and we know that no greater reproach can be offered to God than when men do not believe him.

The metaphors here used occur often in Scripture. God is said to build up men when he confirms them in a settled state; and in the same sense he is said to plant them. This we have already seen, and it is especially evident from Psa 44:2, where God is said to have “planted” in the land of Canaan the people he had brought out of Egypt. He then promised that the condition of the people would be secure, and safe, and perpetual, if only they did not change their place. When he adds, I will not pull down nor pluck up, he: follows what is done commonly in Hebrew. Neither the Latins nor the Greeks speak in this manner; but negatives of this kind in Hebrew are confirmations, as though the Prophet had said, “God will so plant you that your root will remain. There will then be no danger of being plucked up when you have been planted by God’s hand; nor will he suffer you to be subverted or pulled down when he has built you up by his own hand.” What then they ought to have especially sought, God freely promised them, even to be safe and secure in the land; for this especially was what the Prophet meant.

It afterwards follows, For I repent of the evil which I have brought on you. The verb נחם , nuchem, sometimes means to repent, and often to comfort; but the former sense comports better with this passage, that God repented of the evil. If, however, we prefer this rendering, “For I have received comfort,” then the meaning would be, “I am satisfied with the punishment with which I have visited your sins;” for they to whom satisfaction is given are said to receive comfort. As then God was content with the punishment he had inflicted on the Jews, the words may be rendered thus, “For I have received satisfaction from the evil,” or, “I am satisfied with the evil,” etc. The other meaning, however, is more generally taken, that God repented of the evil. ¹²⁸ But this mode of speaking is, indeed, somewhat harsh, yet it contains nothing contrary to the truth; for we know that God often transfers to himself what peculiarly belongs to man. Then repentance in God is nothing else than that having been pacified, he does not pursue men to an extremity, so as to demand the punishment which they justly deserve. Thus, then, God repented of the evil which he had brought on the people, after having sufficiently chastised their sins, according to what we read in Isaiah, when God says, that he had exacted double for their sins. (Isa 40:2.) He called the punishment he had inflicted double, not that it exceeded a just measure, but he spoke according to his paternal feeling, that he had treated his people in a harder way than he wished, as a father, who is even displeased with himself when he has been very severe towards his children.

We now, then, perceive what is meant by the reason here given, that the Jews were not to fear if they dwelt in the land, because God had sufficiently chastised them, and that he was so pacified that he would not further pursue them with severity. Jeremiah at the same time reminds us, that whatever evils happen to us, they ought to be ascribed to God’s judgment, and not to adverse fortune. We hence see that by these words the people were exhorted to repent; for as they were bidden to entertain good hope, because their safety was in God’s hand, so also the Prophet shews that as to the time past they had suffered nothing by chance, but that they had been punished because they had provoked God’s wrath. It follows, —

TSK: Jer 42:1

all the : Jer 42:8, Jer 40:8, Jer 40:13, Jer 41:11, Jer 41:16, Jer 43:4, Jer 43:5

Jezaniah : 2Ki 25:23; Eze 8:11, Eze 11:1, Jaazaniah

from : Jer 42:8, Jer 5:4, Jer 5:5, Jer 6:13, Jer 8:10, Jer 44:12; Act 8:10

came : Jer 42:20; Isa 29:13, Isa 48:1, Isa 58:1, Isa 58:2; Eze 14:3, Eze 14:4, Eze 20:1-3, Eze 33:31; Mat 15:8

TSK: Jer 42:2

be accepted before thee : Heb. fall before thee, Jer 36:7, Jer 37:20 *marg.

and pray : Jer 17:15, Jer 17:16, Jer 21:2, Jer 37:3; Exo 8:28, Exo 9:28; 1Sa 7:8, 1Sa 12:19, 1Sa 12:23; 1Ki 13:6; Isa 1:15, Isa 37:4; Act 8:24; Jam 5:16

left : Lev 26:22; Deu 4:27, Deu 28:62; Isa 1:9; Lam 1:1; Eze 5:3, Eze 5:4, Eze 12:16; Zec 13:8, Zec 13:9; Mat 24:22

TSK: Jer 42:3

Jer 6:16; Deu 5:26, Deu 5:29; 1Ki 8:36; Ezr 8:21; Psa 25:4, Psa 25:5, Psa 27:11, Psa 86:11; Psa 143:8-10; Pro 3:6; Isa 2:3; Mic 4:2; Mar 12:13, Mar 12:14

TSK: Jer 42:4

Jeremiah : The princes seem to have wholly neglected Jeremiah, till on this occasion they wanted his sanction to their purpose of going to Egypt. In order to induce him to favour them, they applied to him with one consent, in the most respectful and plausible mannercaps1 . tcaps0 hey used language to prepossess him with a favourable opinion of them, and to move his compassion; and, in words expressing great humility, they entreated his prayers in their behalf, and that he would enquire of the Lord what he would have them to do. The prophet readily acquiesced; and doubted not but that he should receive an answer from God, which he would unreservedly declare to them; and they called the Lord to witness that they would implicitly follow his directions.

I will pray : Exo 8:29; 1Sa 12:23; Rom 10:1

whatsoever : Jer 23:28; 1Ki 22:14-16; 2Ch 18:13-15; Eze 2:7

I will keep : 1Sa 3:17, 1Sa 3:18; Psa 40:10; Act 20:20,Act 20:27

TSK: Jer 42:5

The Lord be : Jer 5:2; Gen 31:50; Exo 20:7; Jdg 11:10; 1Sa 12:5, 1Sa 20:42; Mic 1:2; Mal 2:14, Mal 3:5; Rom 1:9; Rev 1:5, Rev 3:14

if we : Exo 20:19; Deu 5:27-29

TSK: Jer 42:6

it be good : Rom 7:7, Rom 7:13, Rom 8:7

that it : Jer 7:23; Deu 5:29, Deu 5:33, Deu 6:2, Deu 6:3; Psa 81:13-16, Psa 128:2; Isa 3:10

TSK: Jer 42:7

At this time he was waiting for a revelation from God in answer to the enquiries of the people; who probably thus delayed to make known his will, in order to shew them that Jeremiah did not speak of his own mind, but when and as he was directed. The delay was also suited to give time for consideration, and to retard their rash project; and, as it would render them impatient, it tended to detect their hypocrisy, and to shew more clearly their determined rebellion against God.

Psa 27:14; Isa 28:16; Hab 2:3

TSK: Jer 42:8

Johanan : Jer 42:1, Jer 40:8, Jer 40:13, Jer 41:11-16, Jer 43:2-5

TSK: Jer 42:9

unto : Jer 42:2; 2Ki 19:4, 2Ki 19:6, 20-37, 2Ki 22:15-20

TSK: Jer 42:10

abide : Gen 26:2, Gen 26:3; Psa 37:3

then : Jer 24:6, Jer 31:28, Jer 33:7; Psa 69:35, Psa 102:16; Eze 36:36; Act 15:16

for I : Jer 18:7-10, Jer 26:19; Exo 32:14; Deu 32:36; Jdg 2:18; 2Sa 24:16; Psa 106:45; Hos 11:8; Joe 2:13; Amo 7:3, Amo 7:6; Jon 3:10, Jon 4:2

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Jer 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.

Barnes: Jer 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."

Barnes: Jer 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.

Barnes: Jer 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.

Barnes: Jer 42:10

I repent me - As punishment had been inflicted, the divine justice was satisfied.

Poole: Jer 42:2

These men (though wretched hypocrites) yet come to the prophet with great respect and reverence, first desiring that he would allow them to make their request to him: probably the evidence they had had so lately of his being a prophet of the Lord, by the fulfilling of all that he had foretold against both the city and the temple, might in some measure occasion this. Their request was, that he would put up his prayer to God for the remnant, for now there was but a small remnant of Jews left, a few of many.

Poole: Jer 42:3

The thing they would have him pray to God for, was direction what they should do in this desolate state into which God had brought them. What could be more pious? a practice founded upon a Divine precept, and encouraged by a promise, Pro 3:6 , Acknowledge him in all thy ways, and he shall direct thy steps . But we may well apply here what God had said to their forefathers, Deu 5:29 , when they had so freely promised their obedience to the law of God, Oh that there were such an heart in them, &c.

Poole: Jer 42:4

I have heard you that is, I will do for you according as you desire. And I will be faithful in giving you an account of what God shall reveal to me to be his will on your behalf. They called God Jeremiah’ s God, here Jeremiah calls him their God , both to mind them of God’ s relation to them, and their duty towards him.

Poole: Jer 42:6

The preceding words are a perfect oath, the form of which lies in a calling of God to witness the sincerity of the heart of those that swear, for a security to those to whom the oath is given, which also includeth a secret challenging God to take vengeance upon the persons that give that security, if they should not do accordingly as they promise; which speaketh the atheism of the heart of the false swearer; for did a man believe that there is a God, and that the Divine Being is infinite in power, and a true and faithful witness, it were impossible that he should challenge him to be revenged on him-for not doing what he never seriously intends to do, which was the case of these wicked men. The thing they promise is a perfect obedience to God’ s will, whether grateful or ungrateful to them; and they further declare a conviction, that if they did it, it should be well with them, according to that, Deu 5:29 ; which showeth the mighty power of lusts in unregenerate hearts, and the mighty operations of the evil spirit in the children of disobedience, Eph 2:2 ; that although they be convinced that if they did obey the voice of God it would be well with them, yet they will not do it in things which they have a power to do.

Poole: Jer 42:7

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.

Poole: Jer 42:9

The prophet after ten days, all which time some (but upon what ground I know not) think he spent in prayer, receiveth an answer from God, which he presently communicates to the princes and people, with a preface that containeth in it many arguments to have induced this compliance with it:

1. Because it came from the Lord.

2. From that God who, as he was in covenant with Israel, so in all the course of his providence had so carried himself to them, as they had no just reason to suspect either his kindness or his power.

3. From their employing of him to seek God upon their behalf.

Poole: Jer 42:10

That is, if you will not go into the land of Egypt, as you are thinking, but abide where you are, or in any part of Judah, under subjection to the king of Babylon, into whose power I have given you, then I will see to your security and prosperity, and make you a happy people. The happiness and prosperity of people is in Scripture often set out under the notion of building and planting, as on the contrary their misery or destruction is expressed under the metaphorical notions of pulling down and plucking up.

For I repent me of the evil that I have done unto you for I am satisfied with the punishment your nation hath undergone; and as to the remainder, if they do not destroy themselves by new disobedience, I will change the course of my providence.

Haydock: Jer 42:2

Pray; consult, ver. 4., and chap. xxxvii. 3. (Haydock) ---

Few; comparatively, though there was a great number, chap. xliii. 5.

Haydock: Jer 42:5

Witness. Jeremias knew their fickle temper. They will obey, only if God comply with their desires. (Calmet) ---

They began with piety, but soon refused to obey the directions given, chap. xliii. 2. (Worthington)

Haydock: Jer 42:6

Good or evil. That is, agreeable or disagreeable. (Challoner) ---

It would have been well for them if they had been sincere, (ver. 10.; Haydock) and determined to comply whether the prophet announced prosperity or the reverse. (Worthington)

Haydock: Jer 42:7

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.

Haydock: Jer 42:10

Appeased. Hebrew, "comforted." Septuagint, "at rest." I forget (Calmet) or pardon (Haydock) the past.

Gill: Jer 42:1

Then all the captains of the forces,.... Having taken up their residence at the habitation of Chimham, in their way to Egypt, where they were desirous of going, and being afraid of the Chaldeans, as they pretended:

and Johanan the son of Kareah; or, "even Johanan" ^s; especially and particularly he, the principal captain and chief spokesman in this affair:

and Jezaniah the son of Hoshaiah; said to be the son of a Maachathite, Jer 40:8;

and all the people from the least even unto the greatest: a phrase expressive of the universality of them in the strongest terms:

came near; that is, to Jeremiah; who either was at Mizpah when Gedaliah was slain, but preserved by the Lord; and though carried captive by Ishmael with the rest, was rescued by Johanan; and now along with him: or rather after he had been with Gedaliah at Mizpah, and made a short stay there, he went to Anathoth, and there abode till now; and when Johanan took those that were left at Mizpah, he gathered together all the rest of the Jews in different places to him, in order to go to Egypt, and among the rest the Prophet Jeremiah; for it can hardly be thought, had he been at Mizpah when Ishmael was there, he would have escaped without a miracle.

Gill: Jer 42:2

And said unto Jeremiah the prophet,.... That is, some one of them, as the mouth of the whole body, very probably Johanan:

let, we beseech thee, our supplication be accepted before thee; they treat the prophet with great respect, and are very humble and submissive, as if they were very hearty and sincere in their request:

and pray for us unto the Lord thy God; as if they were conscious of their own inability to pray for themselves, and of their unworthiness to call God their God; and as if they had a high opinion of, he prophet, as having an interest in God, and great power with him in prayer, whom he could not well deny anything:

even for all this remnant; this poor remnant, this handful of people, left of the sword, famine, and pestilence, left in the land by the Chaldeans, and who had escaped the cruelty of Ishmael; and for whom it might be hoped the Lord would still have a regard, since he had so mercifully and wonderfully preserved them:

for we are left but a few of many, as thine eyes do behold us; the number of the people had been very large, but by the judgments of the sword, famine, and pestilence, and captivity, they were greatly reduced; here was their whole number before the prophet; his eyes beheld them, and the condition they were in: this they said to move his compassion, and very likely to suggest to him how improbable it was that they should ever be able to continue in their own land; but that it would be better to put themselves under the protection of a neighbouring nation, Egypt, whither they were inclined to go; and hoped to have a word from the Lord by the prophet, to direct them thither.

Gill: Jer 42:3

That the Lord thy God may show us the way wherein we may walk,.... Not the way of their duty as to religious worship, or their moral conversation, which was the way of God's commandments, and had been shown them, and they knew it; but which way they should steer their course for their safety; they had departed from Mizpah of themselves, and had taken up their dwelling at Geruthchimham, in the way to Egypt; whither they had set their faces, and where their hearts were, only they wanted the Lord's sanction for it, pretending they would be directed by him:

and the thing that we should do; the steps they should take in order to proceed; and what they should do before they left their own country, and went into another.

Gill: Jer 42:4

Then Jeremiah the prophet said unto them, I have heard you,.... He took notice of what they said to him, and found himself disposed to comply with their request, and readily granted it:

behold, I will pray unto the Lord your God, according to your words; be an intercessor for them; use his interest with his God, and their God; and, on account of relation, might expect to be heard; whom he would humbly entreat to direct what they should do, as they desired:

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; but faithfully make known the whole mind and will of God, just as it is delivered, be it in what way soever: and though it is not expressed, he might suggest that he had some doubt on his mind whether they would obey it or not; and that he expected they would be open and free in declaring themselves on that point; since he had so readily complied with their request, and was determined to act the faithful part to them; hence the following reply:

Gill: Jer 42:5

Then they said to Jeremiah, the Lord be a true and faithful witness between us,.... Which is the form of an oath; a solemn appeal to God, as a witness to what they were about to say, and to the sincerity of their hearts in it; who is true to his word, and faithful to his promises and threatenings; and who bears a true and faithful testimony, and will do what is just and right; and yet these people never intended to perform what they promised; which is a most shocking piece of atheism in a professing people; and who, at this very time, could not but observe the judgments of God upon their nation, city, and temple:

if we do not even according to all things for the which the Lord thy God shall send thee to us; they promise to do everything the Lord should signify by the prophet as his will; and, if they did not, wish the severest judgments of God might fall upon them.

Gill: Jer 42:6

Whether it be good, or whether it be evil,.... Not morally good, or evil; for nothing but what is good, and not evil, in this sense, can come from God; but whether pleasantly or profitably good or evil; whether agreeable or disagreeable, pleasing or displeasing, advantageous or not; whether it seemed to them good or evil, be it what it would in their opinion and esteem:

we will obey the voice of the Lord our God, to whom we send thee; this was well spoken, had they been sincere in it; and had they implored and depended on the grace of God to have enabled them to obey; but they spoke not in the uprightness of their hearts; and, did they, it was with too much confidence of their own strength, and the power of their free will:

that it may be well with us, when we obey the voice of the Lord our God; they spoke as if they knew their own interest; for so it was, that it was well or ill with those people, as they obeyed or disobeyed the voice of the Lord; and yet they acted not according to it; and, what was worse still, did not intend it. What a wretched scene of hypocrisy is here!

Gill: Jer 42:7

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.

Gill: Jer 42:8

Then 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.

Gill: Jer 42:9

And said unto them, thus saith the Lord, the God of Israel,.... That had chosen Israel; had a favour for that people, and bestowed many blessings on them, and continued in a covenant relation to them; and therefore what he said should be regarded by them. This preface is made by the prophet, to show that what he was about to say was not of himself, and in his own name; but was from the Lord, and who bore a good will to them; and therefore whatever he said should be taken in good part, and as what was best for them:

unto whom ye sent me, to present your supplication before him; or, "to cause your supplication to fall before him" ^t; to make it in the most humble and submissive manner; and which carries in it other arguments to engage them to obey the word of the Lord he brought to them; both because they had sent him to the Lord on this errand, to get a word from him; and by him had entreated him for it, in the most suppliant manner. The word from the Lord follows:

Gill: Jer 42:10

If ye will still abide in this land,.... In the land of Judea, their native country, where they had always lived, and where they continued when their brethren were carried captive; and yet they thought of going out of it, which the Lord knew; and therefore to encourage them to abide in it, and not think of departing into Egypt; that if they would take up their residence in it, and determine to continue there, he thus promises them:

then will I build you, and not pull you down: and I will plant you,

and not pluck you up; that is, they should be firm and stable, happy and prosperous; and abound with all kind of blessings, and increase in numbers, wealth, and riches. The metaphors are taken from building houses, and planting fields and vineyards:

for I repent me of the evil that I have done unto you; not that he had done any unjust thing to them; or that he changed his mind concerning them; but that he had compassion on them, and would change his way and course of providence towards them, according to his unchangeable will.

Commentary -- Verse Notes / Footnotes

NET Notes: Jer 42:1

¹ sn Jezaniah son of Hoshaiah may have been the same as the Jezaniah son of the Maacathite mentioned in 40:8. The title “the Maacathite” would identify the locality from which his father came, i.e., a region in northern Transjordan east of Lake Huleh. Many think he is also the same man who is named “Azariah” in Jer 43:2 (the Greek version has Azariah both here and in 43:2). It was not uncommon for one man to have two names, e.g., Uzziah who was also named Azariah (compare 2 Kgs 14:21 with 2 Chr 26:1).

² tn Or “without distinction,” or “All the people from the least important to the most important”; Heb “from the least to the greatest.” This is a figure of speech that uses polar opposites as an all-inclusive designation of everyone without exception (i.e., it included all the people from the least important or poorest to the most important or richest.)

NET Notes: Jer 42:2

¹ tn Heb “please let our petition fall before you.” For the idiom here see 37:20 and the translator’s note there.

² tn Heb “on behalf of us, [that is] on behalf of all this remnant.”

sn This refers to the small remnant of people who were left of those from Mizpah who had been taken captive by Ishmael after he had killed Gedaliah and who had been rescued from him at Gibeon. There were other Judeans still left in the land of Judah who had not been killed or deported by the Babylonians.

³ tn Heb “For we are left a few from the many as your eyes are seeing us.” The words “used to be” are not in the text but are implicit. These words are supplied in the translation for clarity and smoothness of English style.

NET Notes: Jer 42:4

¹ tn Heb “I have heard” = “I agree.” For this nuance of the verb see BDB 1034 s.v. שָׁמַע Qal.1.j and compare the usage in Gen 37:27 and Judg 11:17 listed there.

² tn Heb “all the word which the Lord will answer you.

NET Notes: Jer 42:5

¹ tn Heb “do according to all the word which.”

NET Notes: Jer 42:6

¹ tn Heb “Whether good or whether evil we will hearken to the voice of the Lord our God to whom we are sending you in order that it may go well for us because/when we hearken to the voice of the Lord our God.” The phrase “whether good or whether evil” is an abbreviated form of the idiomatic expressions “to be good in the eyes of” = “to be pleasing to” (BDB 374 s.v. טוֹב 2.f and see 1 Kgs 21:2) and “to be bad in the eyes of” = “to be displeasing to” (BDB 948 s.v. רַע 3 and see Num 22:34). The longer Hebrew sentence has been broken down and restructured to better conform with contemporary English style.

NET Notes: Jer 42:8

¹ tn Or “without distinction,” or “All the people from the least important to the most important”; Heb “from the least to the greatest.” This is a figure of speech that uses polar opposites as an all-inclusive designation of everyone without exception (i.e., it included all the people from the least important or poorest to the most important or richest.)

NET Notes: Jer 42:9

¹ tn Heb “Thus says the Lord God of Israel to whom you sent me to present your petition before him, ‘…’” The sentence has been restructured to cut down on the length of the introduction leading in to the long quote.

sn Their “request” is that Jeremiah would tell them where to go and what to do (v. 3).

NET Notes: Jer 42:10

¹ tn The word “just” is intended to reflect the infinitive absolute before the finite verb emphasizing here the condition rather than the verb root (see Joüon 2:423 §123.g, and compare the usage in Exod 15:26). The form looks like the infinitive absolute of the verb שׁוּב (shuv), but all the versions interpret it as though it is from יָשַׁב (yashav) which is the root of the verb that follows it. Either this is a textual error of the loss of a י (yod) or this is one of the cases that GKC 69 §19.i list as the possible loss of a weak consonant at the beginning of a word.

² tn Or “I will firmly plant you in the land,” or “I will establish you.” This is part of the metaphor that has been used of God (re)establishing Israel in the land. See 24:6; 31:28; 32:41.

Geneva Bible: Jer 42:3

That the LORD thy God may show us the way in which we may walk, and the thing that we may ^{( a )} do.

^{( a )} This declares the nature of hypocrites who would know of God's word what they should do, but will not follow it, unless it agrees with that thing which they have purposed to do.

Geneva Bible: Jer 42:5

Then they said to Jeremiah, ^{( b )} The LORD be a true and faithful witness between us, if we do not even according to all things for which the LORD thy God shall send thee to us.

^{( b )} There are as ready to abuse the Name of God and take it in vain as the hypocrites who colour their falsehood, use it without all reverence and make it a means for them to deceive the simple and the godly.

Geneva Bible: Jer 42:7

^{( c )} And it came to pass after ten days, that the word of the LORD came to Jeremiah.

^{( c )} Here is declared the vision and the opportunity of it, of which mention was made, (Jer 40:1).

Geneva Bible: Jer 42:10

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: for I ^{( d )} repent of the evil that I have done to you.

^{( d )} See Jer 18:8

Commentary -- Verse Range Notes

TSK Synopsis: Jer 42:1-22

1 Johanan desires Jeremiah to enquire of God, promising obedience to his will.

7 Jeremiah assures him of safety in Judea;

13 and destruction in Egypt.

19 He reproves their hypocrisy, in enquiring of the Lord that which they mean not to follow.

MHCC: Jer 42:1-6

To serve a turn, Jeremiah is sought out, and the captains ask for his assistance. In every difficult, doubtful case, we must look to God for direction; and we may still, in faith, pray to be guided by a spirit of wisdom in our hearts, and the leadings of Providence. We do not truly desire to know the mind of God, if we do not fully resolve to comply with it when we know it. Many promise to do what the Lord requires, while they hope to have their pride flattered, and their favourite lusts spared. Yet something betrays the state of their hearts.

MHCC: Jer 42:7-22

If we would know the mind of the Lord in doubtful cases, we must wait as well as pray. God is ever ready to return in mercy to those he has afflicted; and he never rejects any who rely on his promises. He has declared enough to silence even the causeless fears of his people, which discourage them in the way of duty. Whatever loss or suffering we may fear from obedience, is provided against in God's word; and he will protect and deliver all who trust in him and serve him. It is folly to quit our place, especially to quit a holy land, because we meet with trouble in it. And the evils we think to escape by sin, we certainly bring upon ourselves. We may apply this to the common troubles of life; and those who think to avoid them by changing their place, will find that the grievances common to men will meet them wherever they go. Sinners who dissemble with God in solemn professions especially should be rebuked with sharpness; for their actions speak more plainly than words. We know not what is good for ourselves; and what we are most fond of, and have our hearts most set upon, often proves hurtful, and sometimes fatal.

Matthew Henry: Jer 42:1-6

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

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

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

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

Matthew Henry: Jer 42:7-22

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.

Keil-Delitzsch: Jer 42:1-6

"And there drew near all the captains, namely, Johanan the son of Kareah, and Jezaniah the son of Hoshaiah, and all the people, from little to great, Jer 42:2. And said to Jeremiah the prophet, Let our supplication come before thee, and pray for us to Jahveh thy God, for all this remnant (for we are left a few out of many, as thine eyes see us); Jer 42:3. That Jahveh thy God may tell us the way in which we should go, and the thing that we should do." Of the captains, two, viz., Johanan and Jezaniah, are mentioned as the leaders of the people and the directors of the whole undertaking, who also, Jer 42:1., insolently accuse the prophet of falsehood, and carry out the proposed march to Egypt. Jezaniah is in Jer 40:8 called the Maachathite; here he is named in connection with his father, "the son of Hoshaiah;" while in Jer 43:2, in conjunction with Johanan the son of Kareah, Azariah the son of Hoshaiah is mentioned, which name the lxx also have in Jer 42:1 of this chapter. Hitzig, Ewald, etc., are consequently of the opinion that יזניה in our verse has been written by mistake for עזריה . But more probable is the supposition that the error is in the עזריה of Jer 43:2, inasmuch as there is no reason to doubt the identity of Jezaniah the son of Hoshaiah with the Jezaniah descended from Maacha (Jer 40:8); and the assumption that יזניה is incorrect in two passages (Jer 42:1 and Jer 40:8) is highly improbable. They go to the prophet Jeremiah, whom they had taken with them from Mizpah, where he was living among the people, with the rest of the inhabitants of the place (Jer 41:16). תּפּל־נא as in Jer 37:20; see on Jer 36:7. The request made to the prophet that he would intercede for them with the Lord, which they further urge on the ground that the number left out of the whole people is small, while there is implied in this the wish that God may not let this small remnant also perish; - this request Nägelsbach considers a piece of hypocrisy, and the form of asking the prophet "a mere farce," since it is quite plain from Jer 43:1-6 that the desire to go to Egypt was already deeply rooted in their minds, and from this they would not allow themselves to be moved, even by the earnest warning of the prophet. But to hypocrites, who were playing a mere farce with the prophet, the Lord would have probably replied in a different way from what we find in Jer 42:8-22. As the Searcher of hearts, He certainly would have laid bare their hypocrisy. And however unequivocally the whole address implies the existence of disobedience to the voice of God, it yet contains nothing which can justify the assumption that it was only in hypocrisy that they wished to learn the will of God. We must therefore assume that their request addressed to the prophet was made in earnest, although they expected that the Lord's reply would be given in terms favourable to their intention. They wished to obtain from God information as to which way they should go, and what they should do, - not as to whether they should remain in the country or go to Egypt. "The way that we should go" is, of course, not to be understood literally, as if they merely wished to be told the road by which they would most safely reach Egypt; neither, on the other hand, are the words to be understood in a merely figurative sense, of the mode of procedure they ought to pursue; but they are to be understood of the road they ought to take in order to avoid the vengeance of the Chaldeans which they dreaded, - in the sense, whither they ought to go, in order to preserve their lives from the danger which threatened them.

Jer 42:4-6

Jeremiah replies: "I have heard (i.e., acceded to your request); behold, I will pray to Jahveh your God, according to your words; and it shall come to pass that whatever Jahveh answers you I will tell you, I will not keep anything from you." Jer 42:5. They said further: "Let Jahveh be a true and faithful witness against us, if we do not just according to all the word which Jahveh thy God shall send thee (to declare) unto us. Jer 42:6. Whether it be good or bad, we shall obey the voice of Jahveh our God, to whom we send thee, that it may be well with us when we obey the voice of Jahveh our God." עד , Pro 14:25, and נאמן , Isa 8:2; Psa 89:38. Both predicates occupy emphatic positions. God is to be a faithful witness, not in regard to the truth of what they say, but as regards the fulfilment of their promise, so that, if they would not obey His word, He might come forward to punish them. ישׁלחך is construed with a double accusative: to send away a person with something, i.e., to give him a commission. After "whether it be good or evil," there is no need for supplying "in our eyes" ( בּעינינוּ ), as Hitzig and Graf allege: "whether it please us or not;" the subject is הדּבר : "we will obey the word, whether it be good or evil," i.e., whether it announce good or evil to come (cf. Ecc 12:14). The Kethib אנוּ occurs only in this passage in the Old Testament; the Qeri accordingly substitutes אנחנוּ : the former, however, is taken from the vulgar tongue, and should not be altered here. כּי נשׁמע does not mean " because we obey," but "when we obey." The hearing is the condition, not the cause of the prosperity.

Keil-Delitzsch: Jer 42:7-11

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 Nägelsbach 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 hâc terrâ (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.

Constable: Jer 2:1--45:5

II. Prophecies about Judah chs. 2--45

The first series of prophetic announcements, reflections, and incidents that comprise this part of the book deals with Jeremiah's ministry to his own people.⁶⁴ The second main division of the book contains oracles against foreign nations (chs. 46-51).

Constable: Jer 34:1--45:5

D. Incidents surrounding the fall of Jerusalem chs. 34-45

The Book of Consolation contained messages of future hope for Judah (chs. 30-33). Now Jeremiah returned to document her present judgment. Chapters 34-45 continue the theme of judgment on Judah and Jerusalem from chapters 2-29.

All the events and messages contained in these chapters date near the fall of Jerusalem, which happened in 586 B.C. As mentioned previously, the Book of Jeremiah follows a generally chronological arrangement, but within various sections of the book the material is not always completely chronological. Jeremiah is unique among the prophetical books in that it records the fulfillment of its own prophecies about the fall of Jerusalem and the beginning of the Exile.

Constable: Jer 40:1--45:5

3. Incidents after the fall of Jerusalem chs. 40-45

One of the important theological lessons of this segment of the book, especially chapters 40-44, is that disobedience leads to judgment.

"One would think that the fall of Jerusalem would have taught Judah a lesson she would never forget. However, by recording the events that happened after the fall of the city, Jeremiah demonstrated that the basic character of the people who remained in the land was unchanged. They still refused to trust in God or to submit to Babylon (cf. Ezek. 33:23-29)."⁵⁰³

Constable: Jer 42:1--43:8

The remnant's flight to Egypt 42:1-43:7

This chapter continues the narrative begun at 41:4. The remnant leaders asked Jeremiah to obtain the Lord's word concerning their proposed flight to Egypt (vv. 1-6).

42:1-3 Then Johanan and his fellow leaders of the refugees asked Jeremiah to pray for them, as few as they were, that the Lord would tell them what to do. Zedekiah had made a similar request of Jeremiah and then chose to go against what the Lord commanded (37:3).

Many expositors believe that the remnant had already determined to proceed on to Egypt and simply wanted Yahweh's blessing (cf. 43:1-3). I tend to think their request was sincere in view of their words and the Lord's reply. It seems to me that if they had already decided to leave the land the Lord would have responded to them more strongly as hypocrites instead of as people who were in the process of making a decision.

42:4 Jeremiah agreed to seek the Lord's guidance and to report what He said to the remnant.

42:5-6 The people promised three times that they would obey the Lord, the faithful and true witness, in all that He told them to do so things would go well for them.

Jeremiah obtained and reported the Lord's message to the remnant camped near Bethlehem (vv. 7-22).

42:7-8 After 10 days word came back to Jeremiah from Yahweh, so he assembled all the people to tell them God's will. Perhaps the Lord waited this long to respond to see if the people would wait for His word or proceed on to Egypt without it.

42:9-10 The Lord told the people, in classic covenant terminology, that if they remained in the land He would build them up and plant them firmly (cf. 1:10; 24:6; 31:28; Deut. 28). He would also mitigate His punishment of them for their former disobedience that had resulted in the Babylonian invasion (cf. 18:18).

42:11-12 The Lord told them not to fear Nebuchadnezzar because He, the ultimate sovereign, would be with them to save and deliver them from Nebuchadnezzar's hand. Yahweh would have compassion on the people and cause Nebuchadnezzar to have compassion on them and allow them to stay in their land.

42:13-16 However if the people decided to leave the land and not listen to the Lord's voice, if they chose to go to Egypt where they thought they would be safe and have plenty of food, they would surely die by the sword, famine, and disease there. The Lord made His will very clear to the remnant. None of them would survive the calamity He would bring on them.

"Just as Yahweh's sovereignty can insure the safety of the faithful against repercussions from the king of Babylon, so will the judgment of Yahweh reach even to Egypt."⁵¹⁶

42:18 As the Lord had dealt with the people of Judah and Jerusalem in the invasion, so He would deal with the remnant if they went to Egypt. He would pour out His wrath on them when they entered Egypt, they would become a terrible object lesson to others, and they would never return to the Promised Land.

42:19-20 Jeremiah added that his hearers should understand that the Lord was clearly telling them not to go to Egypt. He also reminded them that they had asked him to secure God's directions for them in prayer and had promised to do whatever He commanded.

42:21-22 The prophet sensed by the people's reaction that they were not going to obey, so he warned them again that they would die in Egypt if they went there.

The leaders of the remnant rejected the Lord's direction (43:1-7).

43:1-3 As soon as Jeremiah had finished telling the remnant what God's will was, Azariah, Johanan, and other arrogant men among them accused Jeremiah of lying to them. They claimed that Baruch was the source of the advice Jeremiah had given them rather than Yahweh. They believed that Baruch wanted the Chaldeans to slay or exile them. Baruch was Jeremiah's scribe, and both men were loyal to Yahweh (cf. ch. 45). Perhaps these opponents felt that Baruch was unduly influencing the prophet.

"Here is a good example of a man [Azariah] who was so persuaded that his own wrong views were right that his mind was completely closed to any other possibility--an age-old phenomenon."⁵¹⁷

43:4 Johanan, the guerrilla commanders, and all the refugees did not obey Yahweh's instruction to stay in the land. All the people in view here must be all the people in this group of Judahites near Bethlehem, not all the people still in the land. Many Judeans remained in the land and did not go to Egypt. Here was a final moment of opportunity for the Judahites still in the land, but they continued to reject the Lord's word.

43:5-7 These leaders took this remnant, which included Jews who had returned to the land from neighboring countries, Jews whom the Babylonians had left in the land, Jeremiah, and Baruch, and proceeded on to Egypt. They stopped at Tahpanhes (Gr. Daphne; cf. 2:16), an Egyptian frontier town in the northeastern Nile Delta region on the road from Canaan, perhaps to obtain permission to settle in the land.⁵¹⁸ They did this in disobedience to the Lord. Note the continued emphasis on the people's disobedience throughout this whole chapter.

"Think of it! Abraham's descendants returned to Egypt long after their liberation from it. With great suffering they had been delivered from their bondage in Egypt only to return there a defeated and hopeless remnant nearly nine hundred years later . . ."⁵¹⁹

It is difficult to tell whether Jeremiah went with them as a prisoner or by his own choice. It seems unlikely that this group of rebels against God's messages through Jeremiah would have forced him (and Baruch) to accompany them knowing that he would continue to be a thorn in their side. If Jeremiah went to Egypt by his own choice, he must have done so convinced that Yahweh wanted him to be His voice among the rebels. He could not have gone to escape danger and have been faithful to his Lord. Most of the commentators speculate that he did not go voluntarily (cf. 32:6-15; 40:1-6; 42:13-18).

Introduction / Outline

JFB: Jeremiah (Book Introduction)

JEREMIAH, son of Hilkiah, one of the ordinary priests, dwelling in Anathoth of Benjamin (Jer 1:1), not the Hilkiah the high priest who discovered the book of the law (2Ki 22:8); had he been the same, the designation would have been "the priest", or "the high priest". Besides, his residence at Anathoth shows that he belonged to the line of Abiathar, who was deposed from the high priesthood by Solomon (1Ki 2:26-35), after which the office remained in Zadok's line. Mention occurs of Jeremiah in 2Ch 35:25; 2Ch 36:12, 2Ch 36:21. In 629 B.C. the thirteenth year of King Josiah, while still very young (Jer 1:5), he received his prophetical call in Anathoth (Jer 1:2); and along with Hilkiah the high priest, the prophetess Huldah, and the prophet Zephaniah, he helped forward Josiah's reformation of religion (2Ki. 23:1-25). Among the first charges to him was one that he should go and proclaim God's message in Jerusalem (Jer 2:2). He also took an official tour to announce to the cities of Judah the contents of the book of the law, found in the temple (Jer 11:6) five years after his call to prophesy. On his return to Anathoth, his countrymen, offended at his reproofs, conspired against his life. To escape their persecutions (Jer 11:21), as well as those of his own family (Jer 12:6), he left Anathoth and resided at Jerusalem. During the eighteen years of his ministry in Josiah's reign he was unmolested; also during the three months of Jehoahaz or Shallum's reign (Jer 22:10-12). On Jehoiakim's accession it became evident that Josiah's reformation effected nothing more than a forcible repression of idolatry and the establishment of the worship of God outwardly. The priests, prophets, and people then brought Jeremiah before the authorities, urging that he should be put to death for his denunciations of evil against the city (Jer 26:8-11). The princes, however, especially Ahikam, interposed in his behalf (Jer 26:16, Jer 26:24), but he was put under restraint, or at least deemed it prudent not to appear in public. In the fourth year of Jehoiakim (606 B.C.), he was commanded to write the predictions given orally through him, and to read them to the people. Being "shut up", he could not himself go into the house of the Lord (Jer 36:5); he therefore deputed Baruch, his amanuensis, to read them in public on the fast day. The princes thereupon advised Baruch and Jeremiah to hide themselves from the king's displeasure. Meanwhile they read the roll to the king, who was so enraged that he cut it with a knife and threw it into the fire; at the same time giving orders for the apprehension of the prophet and Baruch. They escaped Jehoiakim's violence, which had already killed the prophet Urijah (Jer 26:20-23). Baruch rewrote the words, with additional prophecies, on another roll (Jer 36:27-32). In the three months' reign of Jehoiachin or Jeconiah, he prophesied the carrying away of the king and the queen mother (Jer 13:18; Jer 22:24-30; compare 2Ki 24:12). In this reign he was imprisoned for a short time by Pashur (Jer. 20:1-18), the chief governor of the Lord's house; but at Zedekiah's accession he was free (Jer 37:4), for the king sent to him to "inquire of the Lord" when Nebuchadnezzar came up against Jerusalem (Jer 21:1-3, &c.; Jer 37:3). The Chaldeans drew off on hearing of the approach of Pharaoh's army (Jer 37:5); but Jeremiah warned the king that the Egyptians would forsake him, and the Chaldeans return and burn up the city (Jer 37:7-8). The princes, irritated at this, made the departure of Jeremiah from the city during the respite a pretext for imprisoning him, on the allegation of his deserting to the Chaldeans (Jer 38:1-5). He would have been left to perish in the dungeon of Malchiah, but for the intercession of Ebed-melech, the Ethiopian (Jer 38:6-13). Zedekiah, though he consulted Jeremiah in secret yet was induced by his princes to leave Jeremiah in prison (Jer 38:14-28) until Jerusalem was taken. Nebuchadnezzar directed his captain, Nebuzar-adan, to give him his freedom, so that he might either go to Babylon or stay with the remnant of his people as he chose. As a true patriot, notwithstanding the forty and a half years during which his country had repaid his services with neglect and persecution, he stayed with Gedaliah, the ruler appointed by Nebuchadnezzar over Judea (Jer 40:6). After the murder of Gedaliah by Ishmael, Johanan, the recognized ruler of the people, in fear of the Chaldeans avenging the murder of Gedaliah, fled with the people to Egypt, and forced Jeremiah and Baruch to accompany him, in spite of the prophet's warning that the people should perish if they went to Egypt, but be preserved by remaining in their land (Jer. 41:1-43:13). At Tahpanhes, a boundary city on the Tanitic or Pelustan branch of the Nile, he prophesied the overthrow of Egypt (Jer 43:8-13). Tradition says he died in Egypt. According to the PSEUDO-EPIPHANIUS, he was stoned at Taphnæ or Tahpanhes. The Jews so venerated him that they believed he would rise from the dead and be the forerunner of Messiah (Mat 16:14).

HAVERNICK observes that the combination of features in Jeremiah's character proves his divine mission; mild, timid, and susceptible of melancholy, yet intrepid in the discharge of his prophetic functions, not sparing the prince any more than the meanest of his subjects--the Spirit of prophecy controlling his natural temper and qualifying him for his hazardous undertaking, without doing violence to his individuality. Zephaniah, Habakkuk, Daniel, and Ezekiel were his contemporaries. The last forms a good contrast to Jeremiah, the Spirit in his case acting on a temperament as strongly marked by firmness as Jeremiah's was by shrinking and delicate sensitiveness. Ezekiel views the nation's sins as opposed to righteousness--Jeremiah, as productive of misery; the former takes the objective, the latter the subjective, view of the evils of the times. Jeremiah's style corresponds to his character: he is peculiarly marked by pathos, and sympathy with the wretched; his Lamentations illustrate this; the whole series of elegies has but one object--to express sorrow for his fallen country; yet the lights and images in which he presents this are so many, that the reader, so far from feeling it monotonous, is charmed with the variety of the plaintive strains throughout. The language is marked by Aramæisms, which probably was the ground of JEROME'S charge that the style is "rustic". LOWTH denies the charge and considers him in portions not inferior to Isaiah. His heaping of phrase on phrase, the repetition of stereotyped forms--and these often three times--are due to his affected feelings and to his desire to intensify the expression of them; he is at times more concise, energetic, and sublime, especially against foreign nations, and in the rhythmical parts.

The principle of the arrangement of his prophecies is hard to ascertain. The order of kings was--Josiah (under whom he prophesied eighteen years), Jehoahaz (three months), Jehoiakim (eleven years), Jeconiah (three months), Zedekiah (eleven years). But his prophecies under Josiah (the first through twentieth chapters) are immediately followed by a portion under Zedekiah (the twenty-first chapter). Again, Jer 24:8-10, as to Zedekiah, comes in the midst of the section as to Jehoahaz, Jehoiakim, and Jeconiah (the twenty-second, twenty-third, twenty-fifth chapters, &c.) So the thirty-fifth and thirty-sixth chapters as to Jehoiakim, follow the twenty-seventh, twenty-eighth, twenty-ninth, thirty-third, thirty-fourth chapters, as to Zedekiah; and the forty-fifth chapter, dated the fourth year of Jehoiakim, comes after predictions as to the Jews who fled to Egypt after the overthrow of Jerusalem. EWALD thinks the present arrangement substantially Jeremiah's own; the various portions are prefaced by the same formula, "The word which came to Jeremiah from the Lord" (Jer 7:1; Jer 11:1; Jer 18:1; Jer 21:1; Jer 25:1; Jer 30:1; Jer 32:1; Jer 34:1, Jer 34:8; Jer 35:1; Jer 40:1; Jer 44:1; compare Jer 14:1; Jer 46:1; Jer 47:1; Jer 49:34). Notes of time mark other divisions more or less historical (Jer 26:1; Jer 27:1; Jer 36:1; Jer 37:1). Two other portions are distinct of themselves (Jer 29:1; Jer 45:1). The second chapter has the shorter introduction which marks the beginning of a strophe; the third chapter seems imperfect, having as the introduction merely "saying" (Jer 3:1, Hebrew). Thus in the poetical parts, there are twenty-three sections divided into strophes of from seven to nine verses, marked some way thus, "The Lord said also unto me". They form five books: I. The Introduction, first chapter II. Reproofs of the Jews, the second through twenty-fourth chapters, made up of seven sections: (1) the second chapter (2) the third through sixth chapters; (3) the seventh through tenth chapters; (4) the eleventh through thirteenth chapters; (5) the fourteenth through seventeenth chapters; (6) the seventeenth through nineteenth and twentieth chapters; (7) the twenty-first through twenty-fourth chapters. III. Review of all nations in two sections: the twenty-fifth and twenty-sixth through forty-ninth chapters, with a historical appendix of three sections, (1) the twenty-sixth chapter; (2) the twenty-seventh chapter; (3) the twenty-eighth and twenty-ninth chapters. IV. Two sections picturing the hopes of brighter times, (1) the thirtieth and thirty-first chapters; (2) the thirty-second and thirty-third chapters; and an historical appendix in three sections: (1) Jer 34:1-7; (2) Jer 34:8-22; (3) Jer. 35:1-19. V. The conclusion, in two sections: (1) Jer 36:2; (2) Jer 45:1-5. Subsequently, in Egypt, he added Jer 46:13-26 to the previous prophecy as to Egypt; also the three sections, the thirty-seventh through thirty-ninth chapters; fortieth through forty-third chapters; and forty-fourth chapter. The fifty-second chapter was probably (see Jer 51:64) an appendix from a later hand, taken from 2Ki 24:18, &c.; 2Ki 25:30. The prophecies against the several foreign nations stand in a different order in the Hebrew from that of the Septuagint; also the prophecies against them in the Hebrew (the forty-sixth through fifty-first chapters) are in the Septuagint placed after Jer 25:14, forming the twenty-sixth and thirty-first chapters; the remainder of the twenty-fifth chapter of the Hebrew is the thirty-second chapter of the Septuagint. Some passages in the Hebrew (Jer 27:19-22; Jer 33:14-26; Jer 39:4-14 Jer 48:45-47) are not found in the Septuagint; the Greek translators must have had a different recension before them; probably an earlier one. The Hebrew is probably the latest and fullest edition from Jeremiah's own hand. See on Jer 25:13. The canonicity of his prophecies is established by quotations of them in the New Testament (see Mat 2:17; Mat 16:14; Heb 8:8-12; on Mat 27:9, see on Introduction to Zechariah); also by the testimony of Ecclesiasticus 49:7, which quotes Jer 1:10; of PHILO, who quotes his word as an "oracle"; and of the list of canonical books in MELITO, ORIGEN, JEROME, and the Talmud.

JFB: Jeremiah (Outline)

• EXPOSTULATION WITH THE JEWS, REMINDING THEM OF THEIR FORMER DEVOTEDNESS, AND GOD'S CONSEQUENT FAVOR, AND A DENUNCIATION OF GOD'S COMING JUDGMENTS FOR THEIR IDOLATRY. (Jer. 2:1-37)
• GOD'S MERCY NOTWITHSTANDING JUDAH'S VILENESS. (Jer. 3:1-25)
• CONTINUATION OF ADDRESS TO THE TEN TRIBES OF ISRAEL. (Jer 4:1-2). THE PROPHET TURNS AGAIN TO JUDAH, TO WHOM HE HAD ORIGINALLY BEEN SENT (Jer. 4:3-31). (Jer. 4:1-31)
• THE CAUSE OF THE JUDGMENTS TO BE INFLICTED IS THE UNIVERSAL CORRUPTION OF THE PEOPLE. (Jer. 5:1-31)
• ZION'S FOES PREPARE WAR AGAINST HER: HER SINS ARE THE CAUSE. (Jer. 6:1-30)
• THE SEVENTH THROUGH NINTH CHAPTERS. DELIVERED IN THE BEGINNING OF JEHOIAKIM'S REIGN, ON THE OCCASION OF SOME PUBLIC FESTIVAL. (Jer. 7:1-34)
• THE JEW'S COMING PUNISHMENT; THEIR UNIVERSAL AND INCURABLE IMPENITENCE. (Jer. 8:1-22) The victorious Babylonians were about to violate the sanctuaries of the dead in search of plunder; for ornaments, treasures, and insignia of royalty were usually buried with kings. Or rather, their purpose was to do the greatest dishonor to the dead (Isa 14:19).
• JEREMIAH'S LAMENTATION FOR THE JEWS' SINS AND CONSEQUENT PUNISHMENT. (Jer. 9:1-26) This verse is more fitly joined to the last chapter, as Jer 9:23 in the Hebrew (compare Isa 22:4; Lam 2:11; Lam 3:48).
• CONTRAST BETWEEN THE IDOLS AND JEHOVAH. THE PROPHET'S LAMENTATION AND PRAYER. (Jer. 10:1-25)
• EPITOME OF THE COVENANT FOUND IN THE TEMPLE IN JOSIAH'S REIGN. JUDAH'S REVOLT FROM IT, AND GOD'S CONSEQUENT WRATH. (Jer. 11:1-23)
• CONTINUATION OF THE SUBJECT AT THE CLOSE OF THE ELEVENTH CHAPTER. (Jer. 12:1-17) (Psa 51:4).
• SYMBOLICAL PROPHECY. (Jer 13:1-7). (Jer. 13:1-27)
• PROPHECIES ON THE OCCASION OF A DROUGHT SENT IN JUDGMENT ON JUDEA. (Jer. 14:1-22) Literally, "That which was the word of Jehovah to Jeremiah concerning the dearth"
• GOD'S REPLY TO JEREMIAH'S INTERCESSORY PRAYER. (Jer. 15:1-21)
• CONTINUATION OF THE PREVIOUS PROPHECY. (Jer. 16:1-21)
• THE JEWS' INVETERATE LOVE OF IDOLATRY. (Jer. 17:1-27) The first of the four clauses relates to the third, the second to the fourth, by alternate parallelism. The sense is: They are as keen after idols as if their propensity was "graven with an iron pen (Job 19:24) on their hearts," or as if it were sanctioned by a law "inscribed with a diamond point" on their altars. The names of their gods used to be written on "the horns of the altars" (Act 17:23). As the clause "on their hearts" refers to their inward propensity, so "on . . . altars," the outward exhibition of it. Others refer "on the horns of . . . altars" to their staining them with the blood of victims, in imitation of the Levitical precept (Exo 29:12; Lev 4:7, Lev 4:18), but "written . . . graven," would thus be inappropriate.
• GOD, AS THE SOLE SOVEREIGN, HAS AN ABSOLUTE RIGHT TO DEAL WITH NATIONS ACCORDING TO THEIR CONDUCT TOWARDS HIM; ILLUSTRATED IN A TANGIBLE FORM BY THE POTTER'S MOULDING OF VESSELS FROM CLAY. (Jer. 18:1-23)
• THE DESOLATION OF THE JEWS FOR THEIR SINS FORETOLD IN THE VALLEY OF HINNOM; THE SYMBOL OF BREAKING A BOTTLE. (Jer 19:1-15)
• JEREMIAH'S INCARCERATION BY PASHUR, THE PRINCIPAL OFFICER OF THE TEMPLE, FOR PROPHESYING WITHIN ITS PRECINCTS; HIS RENEWED PREDICTIONS AGAINST THE CITY, &c., ON HIS LIBERATION. (Jer. 20:1-18)
• ZEDEKIAH CONSULTS JEREMIAH WHAT IS TO BE THE EVENT OF THE WAR: GOD'S ANSWER. (Jer 21:1-14)
• EXHORTATION TO REPENTANCE; JUDGMENT ON SHALLUM, JEHOIAKIM, AND CONIAH. (Jer. 22:1-30)
• THE WICKED RULERS TO BE SUPERSEDED BY THE KING, WHO SHOULD REIGN OVER THE AGAIN UNITED PEOPLES, ISRAEL AND JUDAH. (Jer. 23:1-40)
• THE RESTORATION OF THE CAPTIVES IN BABYLON AND THE DESTRUCTION OF THE REFRACTORY PARTY IN JUDEA AND IN EGYPT, REPRESENTED UNDER THE TYPE OF A BASKET OF GOOD, AND ONE OF BAD, FIGS. (Jer 24:1-10)
• PROPHECY OF THE SEVENTY YEARS CAPTIVITY; AND AFTER THAT THE DESTRUCTION OF BABYLON, AND OF ALL THE NATIONS THAT OPPRESSED THE JEWS. (Jer. 25:1-38)
• JEREMIAH DECLARED WORTHY OF DEATH, BUT BY THE INTERPOSITION OF AHIKAM SAVED; THE SIMILAR CASES OF MICAH AND URIJAH BEING ADDUCED IN THE PROPHET'S FAVOR. (Jer. 26:1-24)
• THE FUTILITY OF RESISTING NEBUCHADNEZZAR ILLUSTRATED TO THE AMBASSADORS OF THE KING, DESIRING TO HAVE THE KING OF JUDAH CONFEDERATE WITH THEM, UNDER THE TYPE OF YOKES. JEREMIAH EXHORTS THEM AND ZEDEKIAH TO YIELD. (Jer. 27:1-22)
• PROPHECIES IMMEDIATELY FOLLOWING THOSE IN THE TWENTY-SEVENTH CHAPTER. HANANIAH BREAKS THE YOKES TO SIGNIFY THAT NEBUCHADNEZZAR'S YOKE SHALL BE BROKEN. JEREMIAH FORETELLS THAT YOKES OF IRON ARE TO SUCCEED THOSE OF WOOD, AND THAT HANANIAH SHALL DIE. (Jer. 28:1-17)
• LETTER OF JEREMIAH TO THE CAPTIVES IN BABYLON, TO COUNTERACT THE ASSURANCES GIVEN BY THE FALSE PROPHETS OF A SPEEDY RESTORATION. (Jer. 29:1-32)
• RESTORATION OF THE JEWS FROM BABYLON AFTER ITS CAPTURE, AND RAISING UP OF MESSIAH. (Jer. 30:1-24)
• CONTINUATION OF THE PROPHECY IN THE THIRTIETH CHAPTER. (Jer. 31:1-40)
• JEREMIAH, IMPRISONED FOR HIS PROPHECY AGAINST JERUSALEM, BUYS A PATRIMONIAL PROPERTY (HIS RELATIVE HANAMEEL'S), IN ORDER TO CERTIFY TO THE JEWS THEIR FUTURE RETURN FROM BABYLON. (Jer 32:1-14)
• PROPHECY OF THE RESTORATION FROM BABYLON, AND OF MESSIAH AS KING AND PRIEST. (Jer. 33:1-26)
• CAPTIVITY OF ZEDEKIAH AND THE PEOPLE FORETOLD FOR THEIR DISOBEDIENCE AND PERFIDY. (Jer. 34:1-22)
• PROPHECY IN THE REIGN OF JEHOIAKIM, WHEN THE CHALDEANS, IN CONJUNCTION WITH THE SYRIANS AND MOABITES, INVADED JUDEA. (Jer. 35:1-19)
• BARUCH WRITES, AND READS PUBLICLY JEREMIAH'S PROPHECIES COLLECTED IN A VOLUME. THE ROLL IS BURNT BY JEHOIAKIM, AND WRITTEN AGAIN BY BARUCH AT JEREMIAH'S DICTATION. (Jer. 36:1-32)
• HISTORICAL SECTIONS, THIRTY-SEVENTH THROUGH FORTY-FOURTH CHAPTERS. THE CHALDEANS RAISE THE SIEGE TO GO AND MEET PHARAOH-HOPHRA. ZEDEKIAH SENDS TO JEREMIAH TO PRAY TO GOD IN BEHALF OF THE JEWS: IN VAIN, JEREMIAH TRIES TO ESCAPE TO HIS NATIVE PLACE, BUT IS ARRESTED. ZEDEKIAH ABATES THE RIGOR OF HIS IMPRISONMENT. (Jer. 37:1-21)
• JEREMIAH PREDICTS THE CAPTURE OF JERUSALEM, FOR WHICH HE IS CAST INTO A DUNGEON, BUT IS TRANSFERRED TO THE PRISON COURT ON THE INTERCESSION OF EBED-MELECH, AND HAS A SECRET INTERVIEW WITH ZEDEKIAH. (Jer. 38:1-28)
• JERUSALEM TAKEN. ZEDEKIAH'S FATE. JEREMIAH CARED FOR. EBED-MELECH ASSURED. (Jer. 39:1-18)
• JEREMIAH IS SET FREE AT RAMAH, AND GOES TO GEDALIAH, TO WHOM THE REMNANT OF JEWS REPAIR. JOHANAN WARNS GEDALIAH OF ISHMAEL'S CONSPIRACY IN VAIN. (Jer. 40:1-16)
• ISHMAEL MURDERS GEDALIAH AND OTHERS, THEN FLEES TO THE AMMONITES. JOHANAN PURSUES HIM, RECOVERS THE CAPTIVES, AND PURPOSES TO FLEE TO EGYPT FOR FEAR OF THE CHALDEANS. (Jer. 41:1-18)
• THE JEWS AND JOHANAN INQUIRE OF GOD, THROUGH JEREMIAH, AS TO GOING TO EGYPT, PROMISING OBEDIENCE TO HIS WILL. THEIR SAFETY ON CONDITION OF STAYING IN JUDEA, AND THEIR DESTRUCTION IN THE EVENT OF GOING TO EGYPT, ARE FORETOLD. THEM HYPOCRISY IN ASKING FOR COUNSEL WHICH THEY MEANT NOT TO FOLLOW, IF CONTRARY TO THEIR OWN DETERMINATION, IS REPROVED. (Jer. 42:1-22)
• THE JEWS CARRY JEREMIAH AND BARUCH INTO EGYPT. JEREMIAH FORETELLS BY A TYPE THE CONQUEST OF EGYPT BY NEBUCHADNEZZAR, AND THE FATE OF THE FUGITIVES. (Jer 43:1-13)
• JEREMIAH REPROVES THE JEWS FOR THEIR IDOLATRY IN EGYPT, AND DENOUNCES GOD'S JUDGMENTS ON THEM AND EGYPT ALIKE. (Jer. 44:1-30)
• JEREMIAH COMFORTS BARUCH. (Jer 45:1-5)
• THE PROPHECIES, FORTY-SIXTH THROUGH FIFTY-SECOND CHAPTERS, REFER TO FOREIGN PEOPLES. (Jer. 46:1-28) General heading of the next six chapters of prophecies concerning the Gentiles; the prophecies are arranged according to nations, not by the dates.
• PROPHECY AGAINST THE PHILISTINES. (Jer 47:1-7) Pharaoh-necho probably smote Gaza on his return after defeating Josiah at Megiddo (2Ch 35:20) [GROTIUS]. Or, Pharaoh-hophra (Jer 37:5, Jer 37:7) is intended: probably on his return from his fruitless attempt to save Jerusalem from the Chaldeans, he smote Gaza in order that his expedition might not be thought altogether in vain [CALVIN] (Amo 1:6-7).
• PROPHECY AGAINST MOAB. (Jer. 48:1-47)
• PREDICTIONS AS TO AMMON, IDUMEA, DAMASCUS, KEDAR, HAZOR, AND ELAM. (Jer. 49:1-39)
• BABYLON'S COMING DOWNFALL; ISRAEL'S REDEMPTION. (Jer. 50:1-46) Compare Isa. 45:1-47:15. But as the time of fulfilment drew nearer, the prophecies are now proportionally more distinct than then.
• CONTINUATION OF THE PROPHECY AGAINST BABYLON BEGUN IN THE FIFTIETH CHAPTER. (Jer. 51:1-64)
• WRITTEN BY SOME OTHER THAN JEREMIAH (PROBABLY EZRA) AS AN HISTORICAL SUPPLEMENT TO THE PREVIOUS PROPHECIES. (Jer. 52:1-34)

TSK: Jeremiah 42 (Chapter Introduction)

Overview

Jer 42:1, Johanan desires Jeremiah to enquire of God, promising obedience to his will; Jer 42:7, Jeremiah assures him of safety in Judea; Jer 42:13, and destruction in Egypt; Jer 42:19, He reproves their hypocrisy, in enquiring of the Lord that which they mean not to follow.

Poole: Jeremiah (Book Introduction)

BOOK OF THE PROPHET JEREMIAH

THE ARGUMENT

IT was the great unhappiness of this prophet to be a physician to, but that could not save, a dying state, their disease still prevailing against the remedy; and indeed no wonder that all things were so much out of order, when the book of the law had been wanting above sixty years. He was called to be a teacher in his youth, in the days of good Josiah, being sanctified and ordained by God to his prophetical office from his mother’ s womb, Jer 1:5 in a very evil time, though the people afterward proved much worse upon the death of that good king. He setting himself against the torrent of the corruptions of the times, was always opposed and unkindly treated by his ungrateful countrymen, as also by false prophets, and the priests, princes, and people, who encouraged all their impieties and unrighteousness. At length he threatened their destruction and captivity by the Chaldeans, which he lived to see, but foretells their return after seventy years; all which accordingly came to pass. He doth also, notwithstanding his dreadful threatenings, intermix divers comfortable promises of the Messiah, and the days of the gospel; he denounceth also heavy judgments against the heathens nations that had afflicted God’ s people, both such as were near, and also more remote, as Egypt, the Philistines, Moab, Edomites, Ammonites, Damascus, Kedar, Hazor, Elam, but especially Babylon herself, that is made so great a type of the antichristian Babylon in the New Testament. Upon the murder of Gedaliah, whom the Chaldeans had made governor of Judea, he was forcibly against his will carried into Egypt, where (after he had prophesied from first to last between forty and fifty years) probably he died; some say he was stoned.

Whatever else we hear mentioned of his writings, they are either counterfeit, as the Prophecies of Baruch, &c., or it is likely we have the sum of them in this book, though possibly some of his sermons might have had some enlargements in that roll which, by his appointment, was written by Baruch, Jer 36:2 , &c.

Poole: Jeremiah 42 (Chapter Introduction)

CHAPTER 42

Johanan and the people desire Jeremiah to inquire of God, promising obedience to his will, Jer 42:1-6 . Jeremiah assureth them of safety in Judea, Jer 42:7-12 , and destruction in Egypt, Jer 42:13-18 , reproveth their hypocrisy and obstinacy, Jer 42:19-22 .

The three following chapters give us an account of what happened to Johanan the son of Kareah, and the rest, after the slaughter of Ishmael, and their going to dwell in the habitation of Chimham, in order to their going into the land of Egypt; their coming to Jeremiah to go and inquire of the Lord for them, his inquiry of God, with the revelation of the Divine will unto him, that they should not go into Egypt, promising God’ s protection of them if they did not go, threatening their destruction if they did go; their proud answer to Jeremiah, and resolution to go, which they accordingly did, and there fell in with the idolatry of the Egyptians, for which God by his prophet threateneth them with an utter ruin.

After that this captain Johanan (who now had made himself head of the Jews) had fixed their abode in the habitation of Chimham in the way to Egypt, with thoughts of going down to inhabit there, for fear of the Chaldeans coming to revenge the death of Gedaliah upon all the remainder of the Jews, both these captains and many of the people, or some of all sorts of the people, (for it cannot be imagined that every particular person came,) made their address to the prophet Jeremiah, who probably was with them, carried away by Ishmael, and rescued by this captain.

MHCC: Jeremiah (Book Introduction)

Jeremiah was a priest, a native of Anathoth, in the tribe of Benjamin. He was called to the prophetic office when very young, about seventy years after the death of Isaiah, and exercised it for about forty years with great faithfulness, till the sins of the Jewish nation came to their full measure and destruction followed. The prophecies of Jeremiah do not stand as they were delivered. Blayney has endeavoured to arrange them in more regular order, namely, ch. 1-20; 22; 23; 25; 26; 35; 36; Jer 45:1-5; Jer 24:1-10; 29; 30; 31; 27; 28; Jer 21:1-14; 34; 37; 32; 33; 38; 39; (Jer 39:15-18, Jer 39:1-14.) 40-44; 46-52. The general subject of his prophecies is the idolatry and other sins of the Jews; the judgments by which they were threatened, with references to their future restoration and deliverance, and promises of the Messiah. They are remarkable for plain and faithful reproofs, affectionate expostulations, and awful warnings.

MHCC: Jeremiah 42 (Chapter Introduction)

(Jer 42:1-6) Johanan desires Jeremiah to ask counsel of God.

(v. 7-22) They are assured of safety in Judea, but of destruction in Egypt.

Matthew Henry: Jeremiah (Book Introduction)

An Exposition, with Practical Observations, of The Book of the Prophet Jeremiah

The Prophecies of the Old Testament, as the Epistles of the New, are placed rather according to their bulk than their seniority - the longest first, not the oldest. There were several prophets, and writing ones, that were contemporaries with Isaiah, as Micah, or a little before him, as Hosea, and Joel, and Amos, or soon after him, as Habakkuk and Nahum are supposed to have been; and yet the prophecy of Jeremiah, who began many years after Isaiah finished, is placed next to his, because there is so much in it. Where we meet with most of God's word, there let the preference be given; and yet those of less gifts are not to be despised nor excluded. Nothing now occurs to be observed further concerning prophecy in general; but concerning this prophet Jeremiah we may observe, I. That he was betimes a prophet; he began young, and therefore could say, from his own experience, that it is good for a man to bear the yoke in his youth, the yoke both of service and of affliction, Lam 3:27. Jerome observes that Isaiah, who had more years over his head, had his tongue touched with a coal of fire, to purge away his iniquity (Isa 6:7), but that when God touched Jeremiah's mouth, who was yet but young, nothing was said of the purging of his iniquity (Jer 1:9), because, by reason of his tender years, he had not so much sin to answer for. II. That he continued long a prophet, some reckon fifty years, others above forty. He began in the thirteenth year of Josiah, when things went well under that good king, but he continued through all the wicked reigns that followed; for when we set out for the service of God, though the wind may then be fair and favourable, we know not how soon it may turn and be tempestuous. III. That he was a reproving prophet, was sent in God's name to tell Jacob of their sins and to warn them of the judgments of God that were coming upon them; and the critics observe that therefore his style or manner of speaking is more plain and rough, and less polite, than that of Isaiah and some others of the prophets. Those that are sent to discover sin ought to lay aside the enticing words of man's wisdom. Plain-dealing is best when we are dealing with sinners to bring them to repentance. IV. That he was a weeping prophet; so he is commonly called, not only because he penned the Lamentations, but because he was all along a mournful spectator of the sins of his people and of the desolating judgments that were coming upon them. And for this reason, perhaps, those who imagined our Saviour to be one of the prophets thought him of any of them to be most like to Jeremiah (Mat 16:14), because he was a man of sorrows and acquainted with grief. V. That he was a suffering prophet. He was persecuted by his own people more than any of them, as we shall find in the story of this book; for he lived and preached just before the Jews' destruction by the Chaldeans, when their character seems to have been the same as it was just before their destruction by the Romans, when they killed the Lord Jesus, and persecuted his disciples, pleased not God, and were contrary to all men, for wrath had come upon them to the uttermost, 1Th 2:15, 1Th 2:16. The last account we have of him in his history is that the remaining Jews forced him to go down with them into Egypt; whereas the current tradition is, among Jews and Christians, that he suffered martyrdom. Hottinger, out of Elmakin, an Arabic historian, relates that, continuing to prophesy in Egypt against the Egyptians and other nations, he was stoned to death; and that long after, when Alexander entered Egypt, he took up the bones of Jeremiah where they were buried in obscurity, and carried them to Alexandria, and buried them there. The prophecies of this book which we have in the first nineteen chapters seem to be the heads of the sermons he preached in a way of general reproof for sin and denunciation of judgment; afterwards they are more particular and occasional, and mixed with the history of his day, but not placed in due order of time. With the threatenings are intermixed many gracious promises of mercy to the penitent, of the deliverance of the Jews out of their captivity, and some that have a plain reference to the kingdom of the Messiah. Among the Apocryphal writings an epistle is extant said to be written by Jeremiah to the captives in Babylon, warning them against the worship of idols, by exposing the vanity of idols and the folly of idolaters. It is in Baruch, ch. 6. But it is supposed not to be authentic; nor has it, I think, any thing like the life and spirit of Jeremiah's writings. It is also related concerning Jeremiah (2 Macc. 2:4) that, when Jerusalem was destroyed by the Chaldeans, he, by direction from God, took the ark and the altar of incense, and, carrying them to Mount Nebo lodged them in a hollow cave there and stopped the door; but some that followed him, and thought that they had marked the place, could not find it. He blamed them for seeking it, telling them that the place should be unknown till the time that God should gather his people together again. But I know not what credit is to be given to that story, though it is there said to be found in the records. We cannot but be concerned, in the reading of Jeremiah's prophecies, to find that they were so little regarded by the men of that generation; but let us make use of that as a reason why we should regard them the more; for they are written for our learning too, and for warning to us and to our land.

Matthew Henry: Jeremiah 42 (Chapter Introduction)

Johanan and the captains being strongly bent upon going into Egypt, either their affections or politics advising them to take that course, they had a great desire that God should direct them to do so too like Balaam, who, when he was determined to go and curse Israel, asked God leave. Here is, I. The fair bargain that was made between Jeremiah and them about consulting God in this matter (Jer 42:1-6). II. The message at large which God sent them, in answer to their enquiry, in which, 1. They are commanded and encouraged to continue in the land of Judah, and assured that if they did so it should be well with them (Jer 42:7-12). 2. They are forbidden to go to Egypt, and are plainly told that if they did it would be their ruin (Jer 42:13-18). 3. They are charged with dissimulation in their asking what God's will was in this matter and disobedience when they were told what it was; and sentence is accordingly passed upon them (Jer 42:19-22).

Constable: Jeremiah (Book Introduction)

Introduction

Title

The title of this book derives from its writer, the late seventh and early sixth-century Judean prophet Jeremiah. The book occupies the second position in the Latter Prophets section of the Hebrew Bible after Isaiah and before Ezekiel, which accounts for its position in the Septuagint and most modern translations.

The meaning of "Jeremiah" is not clear. It could mean "Yahweh founds or establishes," "Yahweh exalts," "Yahweh throws down," "Yahweh hurls," or "Yahweh loosens (the womb)."

Writer

The composition and structure of Jeremiah, discussed below, have led many scholars to conclude that an editor or editors (redactors) probably put the book in its final form. Many conservatives, however, believe that Jeremiah himself was responsible for the final form, though it is clear that the book went through several revisions before it reached its final canonical form. Jeremiah could even have written the last chapter, which describes events that took place about 25 years after the next latest events, since he would have been approximately 83 years old, assuming he was still alive. Clearly Jeremiah's secretary, Baruch, provided the prophet with much assistance in writing the material and possibly arranging it in its final form (36:17-18; 45:1). Baruch was to Jeremiah what Luke was to Paul: his companion, amanuensis, and biographer. The book bears marks of having been assembled by one person at one time.

"There is no satisfactory reason for doubting that Jeremiah himself was the author of the entire book."¹

The Book of Jeremiah tells us more about the prophet Jeremiah than any other prophetic book reveals about its writer. It is highly biographical and autobiographical.² We know more about his personality than that of any other prophet.

Jeremiah's hometown was Anathoth, a Levitical town in the territory of Benjamin three miles northeast of Jerusalem.³ Jeremiah's father, Hilkiah, was evidently a descendant of Abiathar, a descendant of Eli (1 Sam. 14:3). Thus Jeremiah had ancestral connections to Shiloh, where the tabernacle stood during the judges period of Israel's history (the amphictyony). Jeremiah referred to Shiloh in his Temple Sermon (7:12, 14; 26:6). Abiathar was the sole survivor of King Saul's massacre of the priests at Nob, also only a few miles northeast of Jerusalem (1 Sam. 22:20). Later Solomon exiled Abiathar to Anathoth, where Abiathar had property, because Abiathar had proved unfaithful to David (1 Kings 2:26). Jeremiah's father Hilkiah may have been the high priest who found the book of the Law in the temple during Josiah's reforms (1 Kings 2:26).⁴ Even though Jeremiah came from a priestly family (like Ezekiel and Zechariah), there is no indication that he ever underwent training for the priesthood or functioned as a priest.

Jeremiah's date of birth is a matter of dispute. Most scholars believe he was born about 643 B.C., one year before the end of King Manasseh's reign.⁵ He probably died in Egypt.

"A late, unattested tradition, mentioned by Tertullian, Jerome, and others, claims that the people of Tahpanhes [in Egypt] stoned Jeremiah to death."⁶

His call to the prophetic office came in 627 or 626 B.C. (1:2; 25:3) when he would have been about 20 years old.⁷ His ministry as a prophet may have extended over 40 years.⁸ He evidently exercised his ministry mainly during periods of crisis in Judah's history, though it is impossible to date some of his prophecies. His ministry involved prophesying about Judah and the other ancient Near Eastern nations of his time (1:10).

Judging by Jeremiah's autobiographical remarks and the narrative information about him in this book, his life was a sad one, one long martyrdom. He probably encountered more opposition from more enemies than any other prophet. Much of it stemmed from his message to his own people: unconditional surrender to Babylon.

"No braver or more tragic figure ever trod the stage of Israel's history than the prophet Jeremiah. . . .

"Jeremiah was hated, jeered at, ostracized (e.g., chs. 15:10f., 17; 18:18; 20:10), continually harassed, and more than once almost killed (e.g., chs. 11:18 to 12:6; 26; 36)."⁹

Jeremiah is the only prophet who recorded his own feelings as he ministered, which makes him both very interesting and very helpful to other ministers. Some authorities believe that his greatest contribution to posterity is his personality.

". . . by birth a priest; by grace a prophet; by the trials of life a bulwark for God's truth; by daily spiritual experience one of the greatest exponents of prophetic faith in his unique relation to God; by temperament gentle and timid, yet constantly contending against the forces of sin; and by natural desire a seeker after the love of a companion, his family, friends, and above all, his people--which were all denied him."¹⁰

"He was a weeping prophet to a wayward people."¹¹

There are many similarities between Jeremiah and Hosea. Hosea announced the fall of Samaria, and Jeremiah announced the fall of Jerusalem. Both prophets experienced much personal tragedy. In his ideas as well as in his vocabulary, Jeremiah demonstrates familiarity with Hosea's prophecies. There are also affinities with Job and the Psalter.

There are also remarkable parallels between Jeremiah and the Lord Jesus Christ. No other prophet bears as many striking similarities to the Savior, which makes him the most Christ-like of the prophets. The people of Jesus' day noted these similarities (Matt. 16:14). In both cases Jerusalem was about to fall, the temple would suffer destruction soon, the worship of Yahweh had become a formalistic husk, and there was need for emphasis on individual relationship with God. Both men had a message for Israel and the whole world. Both of them used nature quite extensively for illustrative purposes in their teaching. Both came from a high tradition: Jeremiah from a priestly prophetic heritage and Jesus from a divine royal position. Both were very conscious of their call from God. Both condemned the commercialism of temple worship in their day (7:11: Matt. 21:13). Their enemies charged both of them with political treason. Both experienced persecutions, trials, and imprisonments. Both foretold the destruction of the temple (7:14; Matt. 13:2). Both wept over Jerusalem (9:1; Luke 19:41). Both condemned the priests of their day. Both experienced rejection by members of their own families (12:6; John 1:11). Both were so tenderhearted that some Jewish leaders identified them with the Suffering Servant of Isaiah 53. Both loved Israel deeply. Both were lonely (15:10; Isa. 53:3). And both enjoyed unusually intimate fellowship with God (20:7; John 11:41-42).¹²

"It has often been remarked that Jeremiah's life was finally a failure. He was alone for most of his ministry. It seemed that no one gave any heed to his words. He was dragged off finally to live his last days in exile against his own will. He was a failure as the world judges human achievement. But a more balanced assessment of him would be that his very words of judgment saved Israel's faith from disintegration, and his words of hope finally helped his people to gain hope in God's future for them."¹³

"The character of Jeremiah is also reflected in his writings. His speech is clear and simple, incisive and pithy, and, though generally speaking somewhat diffuse, yet ever rich in thought. If it lacks the lofty strain, the soaring flight of an Isaiah, yet it has beauties of its own. It is distinguished by a wealth of new imagery which is wrought out with great delicacy and deep feeling, and by a versatility that easily adapts itself to the most various objects, and by artistic clearness' (Ewald)."¹⁴

Historical Background

The biblical records of the times in which Jeremiah ministered are 2 Kings 21-25 and 2 Chronicles 33-36. His contemporary prophets were Zephaniah and Habakkuk before the Exile, and Ezekiel and Daniel after it began.

King Manasseh had been Judah's most ungodly king, but toward the end of his life he repented (2 Chron. 33:15-19). He was responsible for many of the evil conditions that marked Judah in Jeremiah's earliest years (cf. 15:4; 2 Kings 23:26). His long life was not a blessing for faithfulness, as his father Hezekiah's had been, but an instrument of chastening for Judah.

King Amon succeeded Manasseh and reigned two years (642-640 B.C.). Rather than perpetuating the repentant attitude that his father had demonstrated, Amon reverted to the policies of Manasseh's earlier reign and rebelled against Yahweh completely. This provoked some of his officials to assassinate him (2 Kings 21:23).

Josiah was eight years old when his father Amon died. He began reigning then and continued on the throne for 31 years (640-609 B.C.). Josiah was one of Judah's best kings and one of the four reforming kings of the Southern Kingdom. He began to seek the Lord when he was 16 years old and began initiating religious reforms when he was 20 (2 Chron. 34:3-7). Jeremiah received his call to minister in the thirteenth year of Josiah when the king was 21, namely, 627 B.C. (1:6). Josiah's reforms were more extensive than those of any of his predecessors. He began the major projects when he was 26. During these years Assyria was declining as a world power and Neo-Babylonia was not yet the dominant empire it soon became. One of Josiah's projects was the repairing of Solomon's temple (v. 5; cf. 12:4-16). During its renovation Hilkiah, the high priest and possibly Jeremiah's father, discovered the Mosaic Law, which had been lost for a long time (cf. 2 Kings 22:8). This discovery spurred a return to the system of worship that the Book of Deuteronomy specified (2 Kings 23). Josiah also did much to clear the land of idolatry, sacred prostitution, child sacrifice, and pagan altars not only in Judah but also in some formerly Israelite territory. He also reinstituted the Passover. Unfortunately for Judah, Josiah felt compelled to travel to Megiddo to try and block Pharaoh Necho II from advancing north to assist the Assyrians in resisting the westward expanding Babylonians. Josiah died at Megiddo in 609 B.C. at the age of 39. His death was a tragic loss for Judah.

Some of Jeremiah's prophecies date from Josiah's reign.¹⁵ Zephaniah also ministered in Judah during the reign of Josiah as did the prophetess Huldah (2 Kings 22:14-20).

Three of Josiah's sons and one of his grandsons ruled Judah after his death. The first of these, though he was the second son, was Jehoahaz who ruled for only three months in 609 B.C. The Judean people favored Jehoahaz, but Pharaoh Necho, who by slaying Josiah gained control over Judah, found him uncooperative. Therefore, Pharaoh deported Jehoahaz to Egypt as a prisoner where he died (22:10-12). God gave Jeremiah a few prophecies during this king's brief reign.

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Jehoahaz's older brother Jehoiakim succeeded him on Judah's throne, thanks to Pharaoh Necho. He reigned for 11 years (609-598 B.C.). Jehoiakim was a weak king who changed allegiances between Egypt and Babylon whenever he thought a change might be to Judah's advantage. During his tenure Prince Nebuchadnezzar of Babylon defeated the allied Egyptian and Assyrian forces at Carchemish thus establishing Babylonian supremacy in the ancient Near East (605 B.C.). Shortly thereafter King Nebuchadnezzar, as he had become, invaded Palestine, conquered some cities, and took some of the nobles, including Daniel, as exiles to Babylon (Dan. 1:1-3). Jehoiakim refused to follow Jeremiah's counsel to submit to the Babylonians. Instead he showed his contempt for the prophet by burning his prophecies (ch. 36). Jeremiah despised this king for his wickedness (22:18-19; 26:20-23; 36). Jehoiakim rebelled against Babylon in 601 B.C., so the Babylonians deposed him and took him to Babylon (2 Chron. 36:6). Later they allowed him to return to Jerusalem where he died in 561 B.C. (cf. 22:19). Several of Jeremiah's prophecies apparently date from Jehoiakim's reign. Habakkuk probably also ministered at this time, as the content of his book suggests.

Jehoiakim's son Jehoiachin succeeded his father but only reigned for three months (598-597 B.C.). During that time Nebuchadnezzar attacked Jerusalem and carried off a large portion of the city's population (in 597 B.C.). The king was evil, and Jeremiah predicted that none of his sons would rule over the nation (22:30). He ended his days in Babylon enjoying the favor of the Babylonian king Evilmerodach (52:31-34).

Zedekiah was the third son of Josiah to rule Judah, and he too ruled under Nebuchadnezzar's sovereignty (597-586 B.C.). The Babylonian monarch summoned Zedekiah to Babylon in 593 B.C. (51:59), but he rebelled against Nebuchadnezzar by making a treaty with Pharaoh Hophra (589-570 B.C.) under pressure from Judean nationalists (chs. 37-38). This resulted in the final siege of Jerusalem in 588 and its fall two years later in 586 B.C. (ch. 39).¹⁶ The Babylonians took Zedekiah captive to Riblah in Syria where they slew his sons and put out his eyes. He died later in Babylon. Since Jeremiah advocated surrender to the Babylonians, Nebuchadnezzar allowed him to choose where he wanted to live when Jerusalem fell, and the prophet elected to stay where he was.

Shortly after he defeated Zedekiah, Nebuchadnezzar set up a pro-Babylonian Judean named Gedaliah as his governor (40:5-6). But a group of Jewish nationalists under Ishmael's leadership assassinated Gedaliah within the year (586 B.C.; 41:2). This ill-advised act resulted in the rebels having to flee to Egypt for safety from Nebuchadnezzar. They forced Jeremiah to accompany them against his will (chs. 42-43). There the prophet evidently spent the remaining years of his life and produced his final prophecies.¹⁷

Important Dates for Jeremiah
Years	Events	References
643	Probable date of Jeremiah's birth
640	Josiah becomes king of Judah at age 8	2 Chron. 34:1
628	Josiah begins his reforms	2 Chron. 34:3
627	Jeremiah begins his ministry	Jer. 1:2; 25:3
626	Nabopolassar founds the Neo-Babylonian Empire
622	The book of the Law discovered in the temple	2 Chron. 34:8, 14
612	The fall of Nineveh, Assyria's capitol
609	Josiah killed in battle by Egyptians at Megiddo	2 Chron. 35:20-25
	Jehoahaz reigns over Judah for 3 months	2 Chron. 36:1-3
	Jehoiakim made king of Judah by Pharaoh Necho	2 Chron. 36:4
605	Nebuchadnezzar defeats the Egyptians at Carchemish	Jer. 46:2
	The first deportation of exiles (including Daniel) to Babylon	Dan. 1:1-7
604	Jehoiakim burns Jeremiah's first scroll	Jer. 36
601	Jehoiakim rebels against Babylon	2 Kings 24:1
598	Jehoiakim is deposed and dies	2 Chron. 36:3
	Jehioachin reigns over Judah for 3 months	2 Kings 24:8
597	The second deportation of exiles (including Jehoiachin) to Babylon	2 Kings 24:12-16
	Zedekiah made king of Judah by Nebuchadnezzar	2 Kings 24:17
593	Zedekiah summoned to Babylon	Jer. 51:59
588	Zedekiah is besieged in Jerusalem for treachery	Jer. 52:3-4
586	Fall of Jerusalem	Jer. 39
	Gedaliah appointed governor of Judah by Nebuchadnezzar	Jer. 40:5-6
	Gedaliah assassinated by Ishmael	Jer. 41:2
	Judean refugees flee to Egypt taking Jeremiah with them	Jer. 42-43
581	The third deportation of exiles to Babylon	Jer. 52:30
568	Nebuchadnezzar invades Egypt	Jer. 43:8-13; 46:13-26
561	Jehoiachin released from prison in Babylon	Jer. 52:31-34
539	Fall of Babylon to Cyrus the Persian	Dan. 5:30
538	Cyrus issues his decree allowing the Jews to return to Palestine	Ezra 1:1-4

Date

As has already been pointed out, Jeremiah gave the prophecies and composed the narratives that constitute this book at various times during his long ministry. The date at which the book reached the state in which it is today is debatable. Most scholars believe that editors continued to add and rearrange the material long after Jeremiah's day. However, the tradition that Jeremiah was responsible for the book is old and has encouraged conservative scholars to view it as the product of the prophet himself or perhaps his scribe Baruch. If Jeremiah was the final editor of the work, as well as its writer, he completed this editorial task after his last historical reference and before his death. The last historical reference is Jehoiachin's release from captivity in Babylon (561 B.C.; 52:31-34). We do not know when Jeremiah died, but if he was born about 643 B.C., he probably did not live much beyond 560 B.C. Some scholars believe Jeremiah wrote this account himself and or that Baruch provided it. Others believe the writer of the Book of Kings added it to the collections of Jeremiah's writings.¹⁸ One writer speculated that the final canonical form of the book was in circulation not later than 520 B.C.¹⁹ Another believed it was available shortly after Jeremiah's death, which he guessed was about 586 B.C.²⁰

Audience

Jeremiah ministered to the people of Judah during the last days of the monarchy and the early part of the captivity. Almost all of his ministry took place in Jerusalem. He spoke to kings, priests, and prophets, as well as the ordinary citizens, and he delivered oracles against foreign nations.

"The book of Jeremiah and the book of Lamentations show how God looks at a culture which knew Him and deliberately turned away."²¹

Purpose

Jeremiah's purpose was to call his hearers to repentance in view of God's judgment on Judah, which would come soon from an army from the north (chs. 2-45). Judgment was coming because God's people had forsaken Yahweh and had given themselves to idolatry. Jeremiah spoke more about repentance than any other prophet. He also assured his audience that God had a future for Israel and Judah (chs. 30-33). Once it became clear that the people would not repent, he advocated submission to Babylon to minimize the destruction that was inevitable. As God's prophetic spokesman, he also uttered oracles against the nations that opposed God's chosen people (chs. 46-51).

"The theme of this prophet consists largely in a stern warning to Judah to turn from idolatry and sin to avoid the catastrophe of exile."²²

Theological Emphases

The Book of Jeremiah is not theologically organized in the sense that it develops a certain theological emphasis as it unfolds, as Isaiah does. Rather it presents certain theological truths in greater or lesser degree throughout its 52 chapters. The dominant theological emphases are as follows.

The prophet paid more attention to God and the Israelites than to any other subjects of revelation. His appreciation for God as the Lord of all creation is noteworthy. In contrast to Isaiah, Micah, Zechariah, and Daniel, Jeremiah did not reveal much about the coming Messiah, though he did record some significant messianic predictions. A coming revealer would outshine the ark of the covenant (3:14-17), and the fulfillment of the Davidic Covenant promises would come (33:14-26).

Regarding the Israelites, Jeremiah stressed the fact that immorality always accompanies idolatry. Israel's present problems were the result of her past and present apostasy. The priests, Jeremiah asserted, were primarily responsible for the degeneration of worship from spiritual to merely formal, though several false prophets also misled the people. The Judahites could not escape going into captivity because they refused to repent. Therefore, they needed to accept the inevitable and not resist the Babylonians. Jerusalem and Judah would suffer destruction, the Davidic kings would not rule (for some time), and the Israelites would lose their land (temporarily). But there would be a return from exile (25:11; 29:10). Israel had hope of a glorious future in view of God's faithfulness to His promises (32:1-15). In the distant future, Israel would return in penitence to the Lord (32:37-40). Messiah would rule over her (23:5-8).

". . . Jeremiah placed an enormous emphasis on the sins and misdeeds of Israel. . . .

"The evil deeds in which Israel was involved were of two broad classes--the worship of false gods, and the perpetration of personal and social sins of an ethical and moral kind."²³

"The theology of the book of Jeremiah may be summarized as follows: God's judgment would fall on Judah because she had broken His covenant."²⁴

The nations were God's agents in executing His will, particularly Nebuchadnezzar (27:6). But Babylon would fall (chs. 50-51). The nations, as well as Israel, needed to demonstrate righteousness (chs. 46-51). God had a concern for the nations as well as for His people (29:1-14). In the distant future, the remnant of the nations would enjoy blessing from the Lord (3:17; 16:19).

There is also a strong emphasis on the biblical covenants in Jeremiah, particularly the Mosaic and New Covenants. Jeremiah viewed Israel as the chosen people of God adopted by Him for a special relationship with Himself and for a special purpose in the world. The Mosaic Covenant was pure grace, and Yahweh had made it with a redeemed people. It involved promises from God and responsibilities for the Israelites that required trust, obedience, and holiness. Obedience would result in blessing from God, and disobedience would yield divine cursing. The prophet knew the Mosaic Law and compared the conduct of the people to what it required.²⁵ Jeremiah anticipated the appearing of the promised Davidic Messiah and the fulfillment of the kingdom promises that God had made to David. He also predicted that God would make a new covenant with the Israelites sometime in the future that would involve new provisions and conditions for living (31:31-34). It would replace the old Mosaic Covenant and would feature personal relationship with God to an extent never experienced before.

"Probably the outstanding emphasis in Jeremiah's ministry was the priority of the spiritual over everything else. He saw how secondary the temporal features of Judah's faith were. . . .

"The lasting value of Jeremiah's book lies not only in the allusions (between forty and fifty of them) in the NT (over half are in Revelation) but also in its being a wonderful handbook for learning the art of having fellowship with God."²⁶

Composition

The present canonical form of the book was probably the result of a long and complex process of collection. The Book of Psalms also underwent compilation in a similar fashion over many years. The compilation is not chronological, but it did occur in stages.

"Precisely how the final form of the prophecy arose is unknown."²⁷

In some cases key words link units of material together. There is also some grouping of subject matter according to genre within the larger sections of the book.²⁸

The attempt to identify the original sources of material in Bible books is a worthy subject of study, but the purpose of these notes is to expound the text.²⁹ The book itself indicates that King Jehoiakim destroyed some of Jeremiah's earlier written prophecies and that Baruch rewrote them and added more to form another collection (ch. 36). This information explains to some extent the anthological structure of the book and suggests that Jeremiah, Baruch, and perhaps others added even more prophecies as time passed and that the final product is what we have.

"It is clear that the book assumed its present form either very late in the prophet's lifetime, or more probably after his death."³⁰

Genre

About half of Jeremiah is poetry and half prose. But poetry and prose appear side by side in many sections of the book; several literary units contain both forms of composition.

Scholars have identified three types of literature (genre) in Jeremiah: poetic sayings or oracles (so-called Type A material), prose narratives that are largely biographical and historical (so-called Type B material), and prose speeches or discourses (so-called Type C material).³¹

Several generations of scholars have held that the poetic oracles toward the first part of the book represent Jeremiah's original sayings, and the historical and biographical narratives that follow were the product of Baruch, Jeremiah's scribe. This view, while a common one, contains serious problems, and many competent authorities have pointed out the inconsistencies of this position. I mention it here because it is a common view, not because I accept it. I do not.

Structure

Like most other prophetic books of the Old Testament, Jeremiah is a collection of oracles and other materials. It is an anthology of Jeremiah's speeches and writings, really an anthology of anthologies. It is not like a novel that one may read from start to finish discovering that it unfolds in a logical fashion as it goes.

"No commentator, ancient or modern, has seriously posited a chronological arrangement of its prophecies."³²

This book, even more than most of the other prophetic books, strikes the western mind initially as not following any consistently logical order, especially within the body of the book. The difficulty that students of Jeremiah have had in discovering its underlying plan is clear from the fact that commentators have offered so many different outlines of it.³³

"When we come to inquire whether any principles of arrangement can be observed in the book of Jeremiah, we have to admit that any consistent principles escape us."³⁴

". . . it is often difficult to see why certain passages occur at precisely the point where they do occur."³⁵

Distinctive Features

In addition to the lack of a clear organizing plan, Jeremiah is quite repetitive. The repetition is for emphasis, no doubt, and many very similar passages occur two and even three times.

The last chapter is unique because someone must have written it long after the rest of the book. The options are that Jeremiah or Baruch wrote it or that some other writer added it later. There is no way to tell for sure who wrote it or when, but it's purpose seems clear enough. It provides hope at the end of a record of discouraging circumstances.

The biographical and autobiographical sections of the book are also distinctive. No other prophet wrote as much about himself and his experiences as Jeremiah did, and no other prophet let us into his head and his heart as much as he did by sharing how he thought and felt.

Jeremiah used object lessons to communicate spiritual truth more than the other prophets. He made his prophecies concrete and vivid by this means. He did not delight to paint word pictures as much as Isaiah did, but he did acts and spoke of real situations far more than that earlier prophet did.

Text

The history of the textual transmission of Jeremiah is unusual. The Septuagint (Greek) translation, made in the third and second centuries B.C. in Alexandria, Egypt, is about one-eighth shorter than the Masoretic Text (the Hebrew text formalized in the fifth century A.D. that is the basis for the modern Hebrew Bible and our English translations). In addition to its being shorter, the arrangement of material in the book is in a different order in several places. The Septuagint version of Jeremiah differs from the Hebrew more widely than is true of any other Old Testament book. There are omissions, additions, transpositions, alterations, and substitutions.³⁶

Probably the Septuagint translators worked from a different version of Jeremiah than the one that was the basis for the Masoretic Text.³⁷ The Septuagint was the Bible of most of the early Christians, especially those who lived outside Palestine. Which version is more reliable, the shorter one that they used (and quoted in the New Testament) or the longer one that we have? Most conservative scholars believe that the Masoretic Text has a solid history and is more reliable than the Septuagint. The differences between these two versions are not significant in terms of theology. We do not have contradictions between what the New Testament writers quoted as being from Jeremiah and what we read in our English translations of Jeremiah.³⁸

Message³⁹

The reader of Jeremiah must have a knowledge of the times in which this prophet lived and ministered to appreciate the message of this book. This is more important for understanding Jeremiah than it is for understanding any other prophetic book.

Jeremiah lived in days of darkness and disaster. He ministered about a century after Isaiah had finished prophesying. The Northern Kingdom was no more; it had ceased to exist with the Assyrian invasion of 722 B.C. Only the Southern Kingdom of Judah remained.

Two strong nations greatly affected life in Judah when Jeremiah began his ministry: Egypt on the southwest, and Assyria on the northeast. Judah was the jelly in this sandwich and found herself pressed on both sides. Instead of looking to God for their security, the people looked either to Egypt or to Assyria. There were two parties in Jeremiah's day: the pro-Egyptian party and the pro-Assyrian party. Each vied with the other trying to gain supporters for alliances with their particular favorite superpower, trying to outwit their opponents and trick their enemy.

The internal condition of Judah was the result of 52 years of rule by the apostate King Manasseh who reacted to godly King Hezekiah's trust in Yahweh.

Manasseh, and King Amon who ruled after him for two years, set up pagan altars all over Judah. These kings encouraged idolatry of every sort, even in the Jerusalem temple. The people departed farther and farther from the Lord. It was a condition very much like the one in North America today.

The next king was Josiah. Josiah tried to turn the people back to the Lord, but his reforms were more external than internal. The people just did not want to submit to Yahweh. They had gone their own way for so long that they viewed following the Mosaic Law as a step backward rather than forward. Jeremiah began to minister during Josiah's reign. Unfortunately Josiah died prematurely, so his reforms did not last very long or have much effect.

The four kings who followed Josiah, the last four in Judah's history, were all weak men who lacked spiritual conviction. They just played politics and tried to win Judah's security through political intrigue and alliances. Three of these sad rulers were sons of Josiah: Jehoahaz, Jehoiakim, and Zedekiah. The fourth was Josiah's grandson, Jehoiachin, the son of Jehoiakim. The last of these kings was Zedekiah, the most spineless of them all. He was a chameleon, a double-minded man who was unstable in all his ways. Jeremiah ministered during the reigns of these four kings until Jerusalem fell to the Babylonians in 586 B.C., and he ministered beyond that from Egypt.

Throughout Jeremiah's entire ministry he was never blessed to see the people of Judah turn back to God. Repentance was one of his greatest pleas, but the kings, priests, false prophets, and ordinary citizens did not return to the Lord. He did not check the deterioration of his nation. He was very unpopular in his day because he was always preaching to the people to do the opposite of what they wanted to do. Even after the fall of the nation the Judahites proved unresponsive to his preaching. There was no encouraging revival in his day, as there was in Isaiah's day with the appearance of King Hezekiah. Things just kept going from bad to worse.

The meaning of "Jeremiah" is not clear. It could mean "Yahweh founds or establishes," "Yahweh exalts," "Yahweh throws down," "Yahweh hurls," or "Yahweh loosens." All of these meanings reflect aspects of Jeremiah's ministry as a prophet. He announced that Yahweh founds or establishes those who trust in Him rather than trusting in other people or nations. He announced that Yahweh eventually exalts those whom He has chosen and that He throws down and humbles those who disregard Him. He also announced that Yahweh hurls into captivity people who depart from Him and loosens from their captivity those whom He has disciplined.

Just as God had foreordained Jeremiah to his ministry (1:5), so He had foreordained Israel to a royal priestly ministry on the earth (Exod. 19:5-6). Just as Jeremiah felt inadequate for his ministry (1:6), so Israel was inadequate to fulfill her calling without divine enablement. And just as Jeremiah received divine enablement for his ministry (1:7-8), so Israel received divine enablement for hers.

What was true for Jeremiah on the personal level and for Israel on the national level is also true for Christians on the personal level and for the church on the corporate level.

The Book of Jeremiah also reveals more about the person of the prophet than any other prophetic book. Jeremiah shared his life with His Lord, and the Lord shared the record of Jeremiah's life with the reader. Four things characterized Jeremiah: his simplicity, his sensitivity, his strength, and his spirituality.

We see the first indication of Jeremiah's simplicity in his response to the Lord's call when he was a teenager. He realized that he was an inadequate child (1:7). He never lost that sense of inadequacy. He was poor in spirit in that he sensed his own personal lack of resources to carry out the task God had given him (cf. Matt. 5:3).

We see his sensitivity in the way he shrunk from his work. He confessed to his Lord how much he disliked having to proclaim messages of judgment to the people he loved. He felt the pain of the prophecies he delivered. He mourned over the fate of his hardhearted and stubborn fellow Judahites (cf. Matt. 5:4).

We see Jeremiah's strength in his willingness to stand alone against the popular opinions and opinion makers of his day. He always delivered the whole message that God had given him to proclaim, and he never stopped speaking what God told him to say. He was persecuted for the sake of righteousness (cf. Matt. 5:10). His contemporaries reviled him, persecuted him, and said all kinds of evil things against him falsely (Matt. 5:11). Nevertheless through it all Jeremiah followed God faithfully, and undoubtedly his reward in heaven will be great (Matt. 5:12).

No prophet in the Old Testament was more like our Lord Jesus Christ than Jeremiah. He faithfully represented the true King of Israel, Yahweh, when the Judahites rejected His authority and neglected His grace. He was God's representative on the earth when people were acting like there was no Sovereign in heaven. God knew him and chose him before his birth, equipped him by giving him His word, led him to practice a simple and solitary lifestyle, strengthened him to love his people, enabled him to oppose the apostasy of his day, and preserved his life until his work was done.

One of the great values of the Book of Jeremiah is that it reveals how God behaves when His people fail Him and depart from Him.

When His people fail Him and depart from Him, God judges their sin. As Isaiah emphasizes the salvation of God, Jeremiah stresses the judgment of God. God enabled Jeremiah to see what the Judahites did not see, namely that all the bad things that were happening to them were divine discipline on them for their apostasy. The people interpreted these calamities as the result of their failure to continue worshipping the Queen of Heaven and their other pagan idols (44:18). Jeremiah saw that sin leads to death. He came to appreciate the devastating effects of sin. Ever since the Fall Satan has been convincing people that they can sin with impunity. Jeremiah shows that the sin of God's people will find us out, and when it does there is a terrible price to pay.

Jeremiah also reveals how human sin causes great suffering for God. It breaks His heart when His people sin. Not only did God explain to Jeremiah how sin hurt Him, but Jeremiah reflected God's pain over sin with his own tears and terror at the prospect of the fall of Jerusalem and its attending horrors. We see God's attitude toward the people in the prophet's attitude.

Jeremiah also reveals that there is life beyond sin, there is victory over sin. In the prophet's life we see how God blessed him and preserved His faithful servant in the midst of what we might compare to the bombing of the World Trade Center in New York City. In Jeremiah's messages to Judah, Israel, and the nations we see how bright the distant future is beyond the present judgment for sin. God's plans for humankind are plans for blessing ultimately. Judgment is His immediate response to sin, but blessing is His ultimate purpose. The politicians in Jeremiah's day blamed the nation's troubles on the nations around them. Jeremiah blamed them on the internal condition of Judah herself.

We need voices and lives like Jeremiah's today calling people to recognize the fact that all ruin and loss and national decay are due to forgetting God who lifts up or breaks down according to how we relate to Him. Though Jeremiah lived 2, 600 years ago, his voice continues to challenge us today. We appear to be ministering in a context very similar to Jeremiah's. The study of his life and ministry encourages and motivates us to remain faithful. He enables us to understand what Christ-like ministry in such a context looks like.

What is the message of Jeremiah? Jeremiah teaches us that God's judgment falls when people break His covenant. There are constant references to Judah's covenant unfaithfulness to her sovereign suzerain. Judgment is inevitable unless there is repentance. But when there is repentance, God is rich in mercy. One of Jeremiah's favorite words was shub, meaning "return." God and he held out the possibility of return and release from judgment as long as possible. However, as with Pharaoh, repentance is not always possible when one resists Yahweh continually (cf. Heb. 6:4-6). It was not possible eventually for Judah.

There are at least three abiding lessons of this book.

Sin brings destruction. No policy can outmaneuver God. National rebellion is national ruin. Sin brings with it its own destruction and retribution.

Sin wounds the heart of God. He weeps over the doom of a city and its people. He does not delight in bringing devastation and ruin, and neither should His servants.

The ultimate victory is with God. He made again the vessel that He destroyed because of its flaws. The stump of David will sprout. Though the last Davidic king died in exile, God promised that another Davidic King would emerge (23:5; 30:9). There is hope of a new covenant and enabling grace that will replace the old covenant that no one could keep (31:31-34).

Constable: Jeremiah (Outline)

Outline

I. Introduction ch. 1

A. The introduction of Jeremiah 1:1-3

B. The call of Jeremiah 1:4-19

1. The promise of divine enablement 1:4-10

2. Two confirming visions 1:11-19

II. Prophecies about Judah chs. 2-45

A. Warnings of judgment on Judah and Jerusalem chs. 2-25

1. Warnings of coming punishment because of Judah's guilt chs. 2-6

2. Warnings about apostasy and its consequences chs. 7-10

3. Warnings in view of present conditions 11:1-15:9

4. Warnings in view of Judah's hardheartedness 15:10-25:38

B. Controversies concerning false prophets chs. 26-29

1. Conflict with the people ch. 26

2. Conflict with the false prophets in Jerusalem chs. 27-28

3. Conflict with the false prophets in exile ch. 29

C. The Book of Consolation chs. 30-33

1. The restoration of all Israel chs. 30-31

2. The restoration of Judah and Jerusalem chs. 32-33

D. Incidents surrounding the fall of Jerusalem chs. 34-45

1. Incidents before the fall of Jerusalem chs. 34-36

2. Incidents during the fall of Jerusalem chs. 37-39

3. Incidents after the fall of Jerusalem chs. 40-45

III. Prophecies about the nations chs. 46-51

A. The oracle against Egypt ch. 46

B. The oracle against the Philistines ch. 47

C. The oracle against Moab ch. 48

D. The oracle against Ammon 49:1-6

E. The oracle against Edom 49:7-22

F. The oracle against Damascus 49:23-27

G. The oracle against the Arab tribes 49:28-33

H. The oracle against Elam 49:34-39

I. The oracle against Babylon chs. 50-51

IV. Conclusion ch. 52.

A. The fall of Jerusalem and the capture of Zedekiah 52:1-16

B. The sacking of the temple 52:17-23

C. The numbers deported to Babylon 52:24-30

D. The release of Jehoiachin from prison 52:31-34

Constable: Jeremiah

Jeremiah

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Copyright 2003 by Thomas L. Constable

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Haydock: Jeremiah (Book Introduction)

THE PROPHECY OF JEREMIAS.

INTRODUCTION.

Jeremias was a priest, a native of Anathoth, a priestly city, in the tribe of Benjamin, and was sanctified from his mother's womb to be a prophet of God; which office he began to execute when he was yet a child in age. He was in his whole life, according to the signification of his name, great before the Lord, and a special figure of Jesus Christ, in the persecutions he underwent for discharging his duty, in his charity for his persecutors, and in the violent death he suffered at their hands; it being an ancient tradition of the Hebrews, that he was stoned to death by the remnant of the Jews who had retired into Egypt, (Challoner) at Taphnes. His style is plaintive, (Worthington) like that of Simonides, (Calmet) and not so noble as that of Isaias and Osee. (St. Jerome) --- He was the prophet of the Gentiles, as well as of the Jews, predicting many things which befell both, and particularly the liberation of the latter, the year of the world 3485, after the seventy years' captivity, dating from the year of the world 3415, (Calmet) or 3398, the 4th of Joakim. (Usher) (Chap. xxv.) (Haydock) --- He began to prophesy when he was very young, the year of the world 3375, in the 13th year of Josias, (Calmet) before that prince had brought his reformation to any great perfection. (Haydock)

Gill: Jeremiah (Book Introduction)

INTRODUCTION TO JEREMIAH

The title of the book in the Vulgate Latin version is, "the Prophecy of Jeremiah"; in the Syriac and Arabic versions, "the Prophecy of the Prophet Jeremiah". According to a tradition of the Jews ^a, this book stands the first of the Prophets, the order of which is, Jeremiah, Ezekiel, Isaiah, and the twelve. Kimchi makes mention of it in a preface to his comment on this book; and Dr. Lightfoot from hence concludes, that this is the reason why a passage in Zechariah is cited under the name of Jeremy, Mat 27:9, because he standing first in the volume of the Prophets gave name to the whole; just as the book of Psalms, being the first of the Hagiographa, they are called the Psalms from it, Luk 24:44. The name of the writer of this book, Jeremiah, signifies, "the Lord shall exalt", or "be exalted"; or, "exalting the Lord"; being composed of ירם, "he shall exalt", and יה, "Jehovah", according to Hillerus ^b. Though others ^c take it to be a composition of יה, and ירמה, "the Lord shall cast down"; as he did his enemies, and also himself, he being greatly afflicted; and which suits with the argument of his book, foretelling the casting away of the people of the Jews. His style of writing, according to the opinion of Jerom ^d, is more rustic than that of Isaiah and some other prophets, and which he attributes to his being born and brought up in a country village; and Abarbinel to his age, being a child when he began to prophesy. The duration of his prophesying was forty years and upwards. He began to prophesy in the thirteenth year of Josiah's reign; in 3375 A.M. or before the era of Christ 629, according both to Bishop Usher ^e and Mr. Whiston ^f, and the Universal History ^g; and according to Mr. Bedford ^h 627. If any credit can be given to Epiphanius ⁱ, or to the writer that bears his name, he was stoned to death by the people at Taphnas in Egypt, and was buried where Pharaoh dwelt. Abulpharagius, an Arabic writer ^k, says, that he went to Egypt, where some of the Jews took him and put him into a well, and afterwards took him out and stoned him, so that he died, and he was buried in Egypt; and was from thence removed by Alexander, in his time, to Alexandria, and buried there. And both Tertullian ^l and Jerom ^m affirm that he was stoned by the people. This prophecy contains several discourses delivered to the people of the Jews; charging them with many sins they were guilty of; exhorting them to repentance; threatening them with the destruction of their city and temple, and with captivity in Babylon; and comforting the saints, not only with a promise of deliverance from thence, but of spiritual redemption by the Messiah. And it also has in it several predictions of judgments upon other nations; and gives a particular account of the destruction of Jerusalem, and of the carrying of the Jews captive into Babylon; which he lived to see, as the fulfilment of his prophecies.

Gill: Jeremiah 42 (Chapter Introduction)

INTRODUCTION TO JEREMIAH 42

This chapter contains a request of the Jews to Jeremiah, to pray to the Lord for them to direct them, and the Lord's answer to it. The request is made by the captains and all the people, Jer 42:1; which Jeremiah undertook to present to the Lord, Jer 42:4; they promising to go according to the direction that should be given, Jer 42:5. After ten days an answer is returned, and the prophet calls the captains and people together to hear it, Jer 42:7; the purport of which was, that if they continued in the land of Judah, it would be well with them, and they would be safe, Jer 42:9; but if they went into Egypt, they should die by the sword, famine, and pestilence, and be a curse and reproach, and never see their own land more, Jer 42:13; they are charged with dissimulation and disobedience, Jer 42:19; and the chapter is concluded with an assurance of their perishing by the above judgments in the place they were desirous of dwelling in, Jer 42:22.