JEREMIAH 42 COMMENTARYEDITED BY GLENN PEASE

1 Then all the army officers, including Johanan son of Kareah and Jezaniah[a] son of Hoshaiah, and all the people from the least to the greatest approached

BARNES, "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.

CLARKE, "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.

GILL, "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

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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. HENRY 1-3, "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.

JAMISON, "Jer_42:1-22. 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. Their hypocrisy in asking for counsel which they meant not to follow, if contrary to their own determination, is reproved.

K&D 1-6, ""And there drew near all the captains, namely, Johanan the son of 2

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 wholeundertaking, 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 ְיַזְנָיה in our verse has been written by mistake for עזריה But more probable is the supposition that the error is in the .ֲעַזְרָיה 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). ָּפל־נא ִּתָ 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_43:1-6that 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 3

whom we send thee, that it may be well with us when we obey the voice of Jahveh our God." Isa_8:2; Psa_89:38. Both predicates occupy emphatic ,ֶנֱאָמן Pro_14:25, and ,ֵעדpositions. 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. ִיְׁשָלֲח 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" (ְּבֵעיֵנינּו), as Hitzig and Graf allege: "whether it please us or not;" the subject is ַהָּדָבר: "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 ֲאנּו occurs only in this passage in the Old Testament; the Qeriaccordingly substitutes ֲאַנְחנּו: the former, however, is taken from the vulgar tongue, and should not be altered here. ִּכי ִנְׁשַמע does not mean "because we obey," but "when we obey." The hearing is the condition, not the cause of the prosperity.

CALVIN, "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.” (Mark 16:7)

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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. COFFMAN, "The Prophet at length concludes his discourse, after having mentioned the reasons why God would deal so severely with them, even because their perfidy, impiety, ingratitude, and obstinate contempt were unsufferable. After having then shewn that they had no reason to expostulate as though God were extremely rigid, he at length declares what end awaited them, even that they should die by the sword, famine, or pestilence, that is, that there would be no hope of safety to them, because if they escaped from the sword, they should be beset with famine, and if they evaded the famine, they should be destroyed by pestilence. It is a common mode of speaking with the Prophets, as it is well known, that when they intimate that the ungodly in vain hope for impunity, they represent God as having at his command all kinds of punishment.Ye shall then, he says, die in that place which ye seek for your sojourn, he again shews the object of the people, for they did not intend to dwell perpetually in Egypt, but only for a time, until there was liberty to return to their own country. In short, they wished to be restored, as it were, against God’s will; and yet they ceased not falsely to put forward the name of God, as hypocrites, who mock God, always do. Now follows, — TRAPP, "Jeremiah 42:1 Then all the captains of the forces, and Johanan the son of Kareah, and Jezaniah the son of Hoshaiah, and all the people from the least even unto the greatest, came near,Ver. 1. Then all the captains of the forces and Johanan.] Or, Even Johanan; he among the rest, and above the rest. Ille huic negotio non interfuit modo, sed etiam praefuit.And Jezaniah the son of Hoshaiah.] Brother, belike, to that Azariah, [Jeremiah 43:2] a noble pair of brethren in evil.And all the people.] Who follow their rulers; as in a beast the whole body followeth the head.

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Drew near.] They came as clients use to do for counsel.WHEDON, " THE REMNANT DESIRE JEREMIAH TO INQUIRE OF GOD, Jeremiah 42:1-6.1. All the captains — The “captains” who were with the scattered Jews in the neighbourhood.Johanan… and Jezaniah — In addition to the “captains” above referred to. This last is called, in Jeremiah 43:2, “Azariah.” This has led to the conjecture that an error has crept into the Hebrew text as to the form of this name. The Septuagint in both places gives the name Azariah.EXPOSITOR'S BIBLE COMMENTARY, "THE DESCENT INTO EGYPTJeremiah 42:1-22, Jeremiah 43:1-13"They came into the land of Egypt, for they obeyed not the voice of Jehovah."-Jeremiah 43:7THUS within a few days Jeremiah had experienced one of those sudden and extreme changes of fortune which are as common in his career as in a sensational novel. Yesterday the guide, philosopher, and friend of the governor of Judah, today sees him once more a helpless prisoner in the hands of his old enemies. Tomorrow he is restored to liberty and authority, and appealed to by the remnant of Israel as the mouthpiece of Jehovah. Johanan ben Kareah and all the captains of the forces, "from the least even unto the greatest, came near" and besought Jeremiah to pray unto "Jehovah thy God," "that Jehovah thy God may show us the way wherein we may walk, and the thing we may do." Jeremiah promised to make intercession and to declare faithfully unto them whatsoever Jehovah should reveal unto him.And they on their part said unto Jeremiah: "Jehovah be a true and faithful witness against us, if we do not according to every word that Jehovah thy God shall send unto us by thee: We will obey the voice of Jehovah our God, to whom we send thee, Whether it be good or evil, that it may be well with us, when we obey the voice of Jehovah our God."The prophet returned no hasty answer to this solemn appeal. As in his controversy with Hananiah, he refrained from at once announcing his own judgment as the Divine decision, but waited for the express confirmation of the Spirit. For ten days prophet and people were alike kept in suspense. The patience of Johanan and his followers is striking testimony to their sincere reverence for Jeremiah.On the tenth day the message came, and Jeremiah called the people together to hear God’s answer to their question, and to learn that Divine will to which they had promised unreserved obedience. It ran thus:-

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"If you will still abide in this land,I will build you and not pull you down,I will plant you and not pluck you up."The words of Jeremiah’s original commission seem ever present to his mind:-"For I repent Me of the evil I have done unto you."They need not flee from Judah as an accursed land; Jehovah had a new and gracious purpose concerning them, and therefore:-"Be not afraid of the king of Babylon,Of whom ye are afraid;Be not afraid of him-it is the utterance of Jehovah-For I am with you,To save you and deliver yon out of his hand.I will put kindness in his heart toward you,And he shall deal kindly with you,And restore you to your lands."It was premature to conclude that Ishmael’s crime finally disposed of the attempt to shape the remnant into the nucleus of a new Israel. Hitherto Nebuchadnezzar had shown himself willing to discriminate; when he condemned the princes, he spared and honoured Jeremiah, and the Chaldeans might still be trusted to deal fairly and generously with the prophet’s friends and deliverers. Moreover the heart of Nebuchadnezzar, like that of all earthly potentates, was in the hands of the King of Kings.But Jeremiah knew too well what mingled hopes and fears drew his hearers towards the fertile valley and rich cities of the Nile. He sets before them the reverse of the picture: they might refuse to obey God’s command to remain in Judah; they might say, "No, we will go into the land of Egypt, where we shall see no war, nor hear the sound of the trumpet, nor hunger for bread, and there will we dwell." As of old, they craved for the flesh pots of Egypt; and with more excuse than their forefathers. They were worn out with suffering and toil, some of them had wives and children; the childless prophet was inviting them to make sacrifices and incur risks which he

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could neither share nor understand. Can we wonder if they fell short of his inspired heroism, and hesitated to forego the ease and plenty of Egypt in order to try social experiments in Judah?"Let what is broken so remain.The Gods are hard to reconcile:‘Tis hard to settle order once again.Sore task to hearts worn out by many wars."But Jeremiah had neither sympathy nor patience with such weakness. Moreover, now as often, valour was the better part of discretion, and the boldest course was the safest. The peace and security of Egypt had been broken in upon again and again by Asiatic invaders; only recently it had been tributary to Nineveh, till the failing strength of Assyria enabled the Pharaohs to recover their independence. Now that Palestine had ceased to be the seat of war the sound of Chaldean trumpets would soon be heard in the valley of the Nile. By going down into Egypt, they were leaving Judah where they might be safe under the broad shield of Babylonian power, for a country that would soon be afflicted by the very evils they sought to escape:-"If ye finally determine to go to Egypt to sojourn there,The sword, which ye fear, shall overtake you there in the land of Egypt.The famine whereof ye are afraid, shall follow hard after you there in Egypt,And there shall ye die."The old familiar curses, so often uttered against Jerusalem and its inhabitants, are pronounced against any of his hearers who should take refuge in Egypt:-"As Mine anger and fury hath been poured forth upon the inhabitants of Jerusalem,So shall My fury be poured forth upon you, when ye shall enter in Egypt."They would die "by the sword, the famine, and the pestilence"; they would be "an execration and an astonishment, a curse and a reproach."He had set before them two alternative courses, and the Divine judgment upon each: he had known beforehand that, contrary to his own choice and judgment, their hearts were set upon going down into Egypt; hence, as when confronted and contradicted by Hananiah, he had been careful to secure divine confirmation before he gave his decision. Already he could see the faces of his hearers hardening into

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obstinate resistance or kindling into hot defiance; probably they broke out into interruptions which left no doubt as to their purpose. With his usual promptness, he turned upon them with fierce reproof and denunciation:"Ye have been traitors to yourselves.Ye sent me unto Jehovah your God, saying,Pray for us unto Jehovah our God;According unto all that Jehovah our God shall say,Declare unto us, and we will do it.I have this day declared it unto you,But ye have in no wise obeyed the voice of Jehovah your God.Ye shall die by the sword, the famine, and the pestilence,In the place whither ye desire to go to sojourn."His hearers were equally prompt with their rejoinder; Johanan ben Kereah and "all the proud men" answered him:-"Thou liest! It is not Jehovah our God who hath sent thee to say, Ye shall not go into Egypt to sojourn there; but Baruch ben Neriah setteth thee on against us, to deliver us into the hand of the Chaldeans, that they may slay us or carry us away captive to Babylon."Jeremiah had experienced many strange vicissitudes, but this was not the least striking. Ten days ago the people and their leaders had approached him in reverent submission, and had solemnly promised to accept and obey his decision as the word of God. Now they called him a liar; they asserted that he did not speak by any Divine inspiration, but was a feeble impostor, an oracular puppet, whose strings were pulled by his own disciple.Such scenes are, unfortunately, only too common in Church history. Religious professors are still ready to abuse and to impute unworthy motives to prophets whose messages they dislike, in a spirit not less secular than that which is shown when some modern football team tries to mob the referee who has given a decision against its hopes.Moreover we must not unduly emphasise the solemn engagement given by the Jews to abide Jeremiah’s decision. They were probably sincere, but not very much in earnest. The proceedings and the strong formulae used were largely conventional.

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Ancient kings and generals regularly sought the approval of their prophets or augurs before taking any important step, but they did not always act upon their advice. The final breach between Saul and the prophet Samuel seems to have been due to the fact that the king did not wait for his presence and counsel before engaging the Philistines. (Samuel 13) Before the disastrous expedition to Ramoth Gilead, Jehoshaphat insisted on consulting a prophet of Jehovah, and then acted in the teeth of his inspired warning. [1 Kings 22:1-53]Johanan and his company felt it essential to consult some divine oracle; and Jeremiah was not only the greatest prophet of Jehovah, he was also the only prophet available. They must have known from his consistent denunciation of all alliance with Egypt that his views were likely to be at variance with their own. But they were consulting Jehovah-Jeremiah was only His mouthpiece; hitherto He had set His face against any dealings with Egypt, but circumstances were entirely changed, and Jehovah’s purpose might change with them, He might "repent." They promised to obey, because there was at any rate a chance that God’s commands would coincide with their own intentions. But let’s remark that men may be expected to act "not only upon an even chance, but upon much less," specially applies to such promises as the Jews made to Jeremiah. Certain tacit conditions may always be considered attached to a profession of willingness to be guided by a friend’s advice. Our newspapers frequently record breaches of engagements that should be as binding as that entered into by Johanan and his friends, and they do so without any special comment. For instance, the verdicts of arbitrators in trade disputes have been too often ignored by the unsuccessful parties; and-to take a very different illustration-the most unlimited professions of faith in the infallibility of the Bible have sometimes gone along with a denial of its plain teaching and a disregard of its imperative commands. While Shylock expected a favorable decision, Portia was "a Daniel come to judgment": his subsequent opinion of her judicial qualities has not been recorded. Those who have never refused or evaded unwelcome demands made by an authority whom they have promised to obey may cast the first stone at Johanan.After the scene we have been describing, the refugees set out for Egypt, carrying with them the princesses and Jeremiah and Baruch. They were following in the footsteps of Abraham, Isaac, and Jacob, of Jeroboam, and many another Jew who had sought protection under the shadow of Pharaoh. They were the forerunners of that later Israel in Egypt which, through Philo and his disciples, exercised so powerful an influence on the doctrine, criticism, and exegesis of the early Christian Church.Yet this exodus in the wrong direction was by no means complete. Four years later Nebuzaradan could still find seven hundred and forty-five Jews to carry away to Babylon, [Jeremiah 52:30] Johanan’s movements had been too hurried to admit of his gathering in the inhabitants of outlying districts.When Johanan’s company reached the frontier, they would find the Egyptian

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officials prepared to receive them. During the last few months there must have been constant arrivals of Jewish refugees, and rumour must have announced the approach of so large a company, consisting of almost all the Jews left in Palestine. The very circumstances that made them dread the vengeance of Nebuchadnezzar would ensure them a hearty welcome in Egypt. Their presence was an unmistakable proof of the entire failure of the attempt to create in Judah a docile and contented dependency and outpost of the Chaldean Empire. They were accordingly settled at Tahpanhes and in the surrounding district.But no welcome could conciliate Jeremiah’s implacable temper, nor could all the splendour of Egypt tame his indomitable spirit. Amongst his fellow countrymen at Bethlehem, he had foretold the coming tribulations of Egypt. He now renewed his predictions within the very precincts of Pharaoh’s palace, and enforced them by a striking symbol. At Tahpanhes- the modern Tell Defenneh-which was the ancient Egyptian frontier fortress and settlement on the more westerly route from Syria, the word of Jehovah came to Jeremiah, saying Take great stones in thine hand, and hide them in mortar in the brick pavement, at the entry of Pharaoh’s palace in Tahpanhes, in the presence of the men of Judah; and say unto them, Thus saith Jehovah Sabaoth, the God of Israel:"Behold, I will send and take My servant Nebuchadnezzar king of Babylon:I will set his throne upon these stones which I have hid,And he shall spread his state pavilion over them."He would set up his royal tribunal, and decide the fate of the conquered city and its inhabitants."He shall come and smite the land of Egypt;Such as are for death shall be put to death,Such as are for captivity shall be sent into captivity,Such as are for the sword shall be slain by the sword.I will kindle a fire in the temples of the gods of Egypt;He shall burn their temples, and carry them away captive:He shall array himself with the land of EgyptAs a shepherd putteth on his garment."The whole country would become a mere mantle for his dignity, a comparatively

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insignificant part of his vast possessions."He shall go forth from thence in peace."A campaign that promised well at the beginning has often ended in despair, like Sennacherib’s attack on Judah, and Pharaoh Necho’s expedition to Carchemish. The invading army has been exhausted by its victories, or wasted by disease and compelled to beat an inglorious retreat. No such misfortune should overtake the Chaldean king. He would depart with all his spoil, leaving Egypt behind him subdued into a loyal province of his empire.Then the prophet adds, apparently as a kind of afterthought:-"He also shall break the obelisks of Heliopolis, in the land of Egypt" (so styled to distinguish this Beth-Shemesh from Beth-Shemesh in Palestine),"And shall burn with fire the temples of the gods of Egypt."The performance of this symbolic act and the delivery of its accompanying message are not recorded, but Jeremiah would not fail to make known the Divine word to his fellow country men, It is difficult to understand how the exiled prophet would be allowed to assemble the Jews in front of the main entrance of the palace, and hide "great stones" in the pavement. Possibly the palace was being repaired, or the stones might be inserted under the front or side of a raised platform, or possibly the symbolic act was only to be described and not performed. Mr. Flinders Petrie recently discovered at Tell Defenneh a large brickwork pavement, with great stones buried underneath, which he supposed might be those mentioned in our narrative. He also found there another possible relic of these Jewish emigres in the shape of the ruins of a large brick building of the twenty-sixth dynasty-to which Pharaoh Hophra belonged-still known as the "Palace of the Jew’s Daughter." It is a natural and attractive conjecture that this was the residence assigned to the Jewish princesses whom Johanan carried with him into Egypt.But while the ruined palace may testify to Pharaoh’s generosity to the Royal House that had suffered through its alliance with him, the "great stones" remind us that, after a brief interval of sympathy and cooperation, Jeremiah again found himself in bitter antagonism to his fellow countrymen. In our next chapter we shall describe one final scene of mutual recrimination.PETT, "Verses 1-6The People Approach Jeremiah And Seek Guidance, Giving The Impression Of Wanting To Obey YHWH (Jeremiah 42:1-6).As a result of what had happened to Jerusalem Jeremiah had now been proved to be a true prophet of YHWH. Thus on finding him among the captives the people came

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to him ostensibly in order to receive the word of YHWH. What they really wanted was a religious assurance that the plan which they had formulated was the right one. They wanted God to back up their plans, rather than themselves wanting to fall into line with God’s plans.There may be a deliberate parallel between what is said here and what is said in Exodus 24. In both cases the covenant is renewed with a promise being made by the people that they would obey it. It is setting the scene in both cases for their future disobedience.Jeremiah 42:1‘Then all the captains of the forces, and Johanan the son of Kareah, and Jezaniah the son of Hoshaiah, and all the people from the least even to the greatest, came near,’It would appear that Johanan was the recognised leader of the military forces, probably by common consent of the commanders, with the son(s) of Hoshaiah possibly being the recognised leaders of the people in general. Compare Jeremiah 43:1 where Azariah the son of Hoshaiah takes precedence over Johanan in dealing with Jeremiah’s prophecy. Jezaniah as used here may simply have been another name for Azariah, or it may be that the two were brothers, both belonging to the same aristocratic family. He may or may not have been the same person as Jezaniah the Maachathite (Jeremiah 40:8). But it is emphasised here that both they, and all from highest to lowest, were concerned to seek Jeremiah’s support for their venture. This is speaking, of course, of those who were planning the flight to Egypt. Purportedly they wanted YHWH’s guidance. Actually it would turn out that they simply wanted to be told that they were right. It was not that they were deliberately dishonest. They genuinely wanted God’s will, but only as long as it conformed to theirs. And we must remember that they lived in a day when turning to the divine about future plans was looked on as the necessary thing to do. The gods were always consulted before any great enterprise. It is not therefore their religious sincerity which is in doubt but the condition of their hearts.PETT, "Verses 1-13The Refugees Seek YHWH’s Guidance Through Jeremiah But On Receiving It Reject It Because It Does Not Fit In With Their Inclinations With The Consequence That Jeremiah Prophesies Judgment Against Them (Jeremiah 42:1 to Jeremiah 43:13).That Judah had still not learned its lesson comes out in that on receiving the word of YHWH from Jeremiah they immediately reject it and determine to follow their own inclinations. We have here a reproduction in miniature of the whole history of Israel. They sought to Egypt rather than to YHWH. They were reversing Israel’ previous deliverance. Jeremiah on the other hand promised them that if only they

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would obey YHWH all that he had prophesied against Judah would be reversed, but they refused to listen. Mighty Egypt appeared to offer a better guarantee of safety than the promises of YHWH. Little were they to know that mighty Egypt would itself be humiliated by Nebuchadrezzar, and that they would be caught up in the repercussions.BI 1-6, "All the people . . . came near, and said unto Jeremiah the prophet.The people and the prophetI. Prayerfulness. “Pray for us.” The prophet was implored to intercede with God on behalf of his countrymen. That which prosperity had failed to teach, was quickly learned in the day of adversity. God is honoured when His people cast themselves on His all-sufficiency; and He will repay their confidence by revelations of enlarged, and ever-enlarging, favour.II. Teachableness. “That the Lord thy God may show,” &c. Matthew Henry well says, “In every difficult and doubtful case our eye must be up to God for direction: we cannot be guided by a spirit of prophecy, which has ceased; but we may pray to be guided in our movements by a spirit of wisdom, and the hints of providence.”

1. A teachable spirit is not a credulous spirit. It does not believe, except on evidence; as the preacher is to persuade men, so is he ever to re-echo the first words God addresses to His rebellious creatures, “Come, now, and let us reason together.”2. A teachable spirit is not a captious spirit.3. A teachable spirit is not a reluctant spirit. (W. G. Barrett.)

The Lord shall answer you, I will declare it unto you.—Portrait of a true preacherI. The true preacher seeks his message for the people from Heaven. “I will pray,” &c. There are preachers who seek their message from the theories of philosophy, from the works of literature, from the conclusions of their own reasoning. But a true teacher looks to Heaven. In his studies his great question is, “What saith the Lord”; in his ministration his language is, “Thus saith the Lord.” We cannot render the spiritual service to humanity, of which it is in urgent need, by endeavouring to instruct it with human ideas, even though they come from the highest intellects of the world. The ideas of God can alone renovate, spiritually enlighten, purify, ennoble, and save the human soul.II. The true preacher delivers his message to the people full and faithfully. “I will keep nothing back from you.”

(1) Though it strike against your prejudices.(2) Though it enkindle your indignation. (Homilist.)

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2 Jeremiah the prophet and said to him, “Please hear our petition and pray to the Lord your God for this entire remnant. For as you now see, though we were once many, now only a few are left.

GILL, "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.

JAMISON, "Jeremiah — 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.”

Let ... supplication be accepted — literally, “fall” (see on Jer_36:7; Jer_37:20).pray for us — (Gen_20:7; Isa_37:4; Jam_5:16).thy God — (Jer_42:5). The Jews use this form to express their belief in the peculiar

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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 ourGod.”few of many — as had been foretold (Lev_26:22).

CALVIN, "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.TRAPP, "Jeremiah 42:2 And said unto Jeremiah the prophet, Let, we beseech thee, our supplication be accepted before thee, and pray for us unto the LORD thy God,

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[even] for all this remnant; (for we are left [but] a few of many, as thine eyes do behold us:)Ver. 2. Let, we beseech thee, our supplication be accepted before thee.] Here they seem to humble themselves before Jeremiah the prophet; which, because King Zedekiah did not, he came to ruin. [2 Chronicles 36:12]And pray for us unto the Lord thy God.] Good words may be found even in a hellish mouth sometimes. Who would think but these men had spoken what they did unfeignedly, and from their very hearts? whenas it soon after appeared that all was no better than deep dissimulation. They had made their conclusion beforehand to go down to Egypt, only in a pretence of piety, and for greater credit, they would have had God’s approbation; which, since they cannot, they will go on with their design however, fall back, fall edge. O most hateful hypocrisy! O contumacy worthy of all men’s execration!WHEDON, "2. Pray for us — Nagelsbach regards this as a piece of hypocrisy, since their mind seems to have been already strongly set to go to Egypt. But this is by no means necessary. They may have been sincerely desirous to know God’s will, even though they greatly preferred that it should be in a given direction. It is not unusual for honest people to consult God or his servants, not so much to know the right as to secure approval for that already determined on.PETT, "Jeremiah 42:2-3‘And said to Jeremiah the prophet, “Let, we pray you, our supplication be presented before you, and pray for us to YHWH your God, even for all this remnant, for we are left but a few of many, as your eyes do behold us, that YHWH your God may show us the way in which we should walk, and the thing that we should do.”For the last phrase compare Exodus 18:20. Outwardly their hopes were very pious. They wanted to know YHWH’s will and to do it. Indeed they claimed that they wanted to walk in the way of YHWH. And so they asked Jeremiah to pray to YHWH so that He would guide them (as it will turn out, as so often with us today, it was on condition that He said what they wanted Him to say). Note the reference to the remnant. They were very conscious that their once well populated land was now comparatively sparsely populated, mainly through slaughter, and through death by means of famine and pestilence, and through fleeing as refugees, rather than through exile, for only the cream of the people had actually been exiled. Isaiah in Jeremiah 6:11-13 had prophesied that Judah would be reduced to a remnant and that even that remnant would need to be purged. Here now was a remnant but it will soon become apparent that they too need to be purged. Outwardly, however, they give the impression of having learned their lesson.Note that here they speak of ‘YHWHyourGod’, the idea being that Jeremiah was very much YHWH’s prophet, and that YHWH was the One from Whom he

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received His prophecies. Other prophets would go to other gods and even many gods, but they knew that Jeremiah had only one God.PULPIT, "Said unto Jeromiah the prophet. Jeremiah, we have been already told, was one of the refugees at Mizpah (Jeremiah 40:6), and consequently was forced into the train of Ishmael (Jeremiah 41:16). Pray for us. This petition has been accused of hypocrisy, but the prophecy of Jeremiah assumes throughout that it was made in earnest. The "captains" never supposed it possible that Jeremiah could direct them to stay in Judah; the only question with them was as to the best direction for flight.

3 Pray that the Lord your God will tell us where we should go and what we should do.”

CLARKE, "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.

GILL, "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.

JAMISON, "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).

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CALVIN, "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, TRAPP, "Jeremiah 42:3 That the LORD thy God may shew us the way wherein we may walk, and the thing that we may do.Ver. 3. That the Lord thy God may show us the way.] But they had set themselves in the way to Egypt before they came with this request to the prophet: why went they else to Goruth Chimham, the road toward Egypt? [Jeremiah 41:17] why were they also so peremptory, when they knew God’s mind to the contrary? [Jeremiah 43:7]And the thing that we may do.] Good words all along; but those, we say, are light cheap: Quid vero verba quaero, facta cum videam? They were as forward to speak fair, as their ancestors were in the wilderness; but oh that there were a heart in this people, saith God, to do as they have said!

4 “I have heard you,” replied Jeremiah the prophet. “I will certainly pray to the Lord your God as you have requested; I will tell you everything the Lord says and will keep nothing back from you.”

GILL, "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

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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:HENRY, "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.

JAMISON, "I have heard — that is, I accede to your request.your God — Being His by adoption, ye are not your own, and are bound to whatever He wills (Exo_19:5, Exo_19:6; 1Co_6:19, 1Co_6:20).answer you — that is, through me.keep nothing back — (1Sa_3:18; Act_20:20).

CALVIN, "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

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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, — COFFMAN, "Verse 4JEREMIAH TO PROPHESY; PEOPLE PROMISE OBEDIENCE"Then Jeremiah the prophet said unto them, I have heard you; behold, I will pray unto Jehovah your God according to your words; and it shall come to pass that whatsoever thing Jehovah shall answer you, I will declare it unto you; I will keep nothing back from you. Then they said to Jeremiah, Jehovah be a true and faithful witness amongst us, if we do not according to all the word wherewith Jehovah thy God shall send thee to us. Whether it be good, or whether it be evil, we will obey the word of Jehovah our God, to whom we send thee; that it many be well with us, when we obey the voice of Jehovah our God."This promise seems to be sincere enough, since it even calls upon God Himself to be a witness against them if they should fail to keep their vow.TRAPP, "Jeremiah 42:4 Then Jeremiah the prophet said unto them, I have heard [you]; behold, I will pray unto the LORD your God according to your words; and it shall come to pass, [that] whatsoever thing the LORD shall answer you, I will declare [it] unto you; I will keep nothing back from you.Ver. 4. I have heard you; behold, I will pray.] The wisdom from above is persuasible, easy to be entreated, [James 3:18] and good men are ready to every good work. [Titus 3:1] Jeremiah hoped they might speak their whole hearts, and promiseth to do his best for them, both by praying and prophesying.

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Whatsoever thing the Lord shall answer you, I will declare.] Sic veteres nihil ex se vel potuerunt, vel protulerunt. The prophets spake as they were inspired by the Spirit of truth. Christ spake nothing but what was consonant to the Holy Scriptures. The apostles delivered to the churches what they had received of the Lord. [1 Corinthians 11:23] Polycarp told the churches that he delivered nothing to them but what he had received of the apostles. (a) PETT, "Jeremiah 42:4‘Then Jeremiah the prophet said to them, “I have heard you. Behold, I will pray to YHWH your God according to your words; and it will come about that whatever thing YHWH will answer you, I will declare it to you. I will keep nothing back from you.”Jeremiah then assured them that he had heard their cry for help, and that he would pray to YHWH on their behalf as they had requested. He further promised that he would assuredly tell them what YHWH’s answer to them was, and would keep nothing back from them. This emphasis suggests that Jeremiah was already aware that his reply was not likely to please them. He knew that God did not want His people to return to Egypt (compare Isaiah 30:1-4; Hosea 11; Ezekiel 17:15; and often). Egypt was doomed (Ezekiel 29-32)Note again the designation ‘YHWH your God’, this time spoken to the people. Jeremiah wants them to recognise in their turn that YHWH is their sole God too, the God to Whom they owe covenant responsibility, and the God Who is interested in their concerns.

5 Then they said to Jeremiah, “May the Lord be a true and faithful witness against us if we do not act in accordance with everything the Lord your God sends you to tell us.

BARNES, "Between us - Against us, as in Jer_42:19 (margin.)According to all things - literally, “according to the whole word as to which

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Yahweh thy God shall send thee to us.”

CLARKE, "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.

GILL, "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.

HENRY 5-6, "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.

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JAMISON, "Lord be a true ... witness — (Gen_31:50; Psa_89:37; Rev_1:5; Rev_3:14; Rev_19:11).CALVIN, "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

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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.TRAPP, "Jeremiah 42:5 Then they said to Jeremiah, The LORD be a true and

faithful witness between us, if we do not even according to all things for the which the LORD thy God shall send thee to us.Ver. 5. The Lord be a true and faithful witness between us.] Did these men know what it was so solemnly to swear a thing? Or were they stark atheists, thus to promise that with an oath which they never meant to perform?“ At sperate Deum memorem fandi atque nefandi. ”Their king, Zedekiah, paid dearly for his perjury to God and men.PETT, "Jeremiah 42:5‘Then they said to Jeremiah, “YHWH be a true and faithful witness amongst us, if we do not according to all the word with which YHWH your God will send you to us.” ’In bold words they asserted their determination to obey YHWH. They called on YHWH to act as a true and faithful prosecuting witness among them if they failed to obey His words which would He would send to them through Jeremiah. In other words they were indicating that they would be prepared to face up to a searching examination of their obedience. It was a powerfully phrased request. All seemed set well for the future. In this confident declaration we discover a decided similarity with similar declarations in the past. It indicated confirmation of the covenant. See Exodus 24:3; Exodus 24:7; and compare Joshua 24:21.

6 Whether it is favorable or unfavorable, we will obey the Lord our God, to whom we are sending you, so that it will go well with us, for we will obey the Lord our God.”

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BARNES, "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.

GILL, "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!

JAMISON, "evil — 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).CALVIN, "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

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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. TRAPP, "Jeremiah 42:6 Whether [it be] good, or whether [it be] evil, we will obey the voice of the LORD our God, to whom we send thee; that it may be well with us, when we obey the voice of the LORD our God.Ver. 6. Whether it be good, or whether it be evil,] i.e., Whether it please us or cross us. Veniat, veniat verbum Domini: et submittemus ei, sexcenta si nobis essent colla, said a good man once - that is, Let God’s Word come to us once and he shall be obeyed, whatever come of it. These in the text seem to say as much, but they say it only; neither was it much to be liked that they were so free of their promises, and all in their own strength, without any condition of help from heaven: as if the matter had been wholly in their own hands, and they had free will to whatsoever good purpose or practice.“ O caecas mentes hominum! ”“O the blind mind of men”We will obey the voice of the Lord.] Yes, as far as a few good words will go.“ Pollicitis dives quilibet esse potest. ” - Ovid.

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WHEDON, " 6. Good, or… evil — That is, agreeable or disagreeable according as in accord with our wishes or opposed to them.We will obey — The theory of these men was certainly perfect. “Piety obeys God without questioning, at all costs.” The pronoun here is anu, ( אנו,) a form which occurs nowhere else in the Old Testament. It is, however, the ordinary form of the pronoun in the Talmud. It illustrates Jeremiah’s tendency to use the language of the people rather than that of literature.PETT, "Jeremiah 42:6‘Whether it be good, or whether it be evil, we will obey the voice of YHWH our God, to whom we send you, that it may be well with us, when we obey the voice of YHWH our God.’Indeed, they declared, they would obey the voice of YHWH through Jeremiah whether it spoke good or evil, in other words whatever it spoke, so that it might be well with them. The thought was pious and theologically correct. The problem was that they meant it only if it fitted in with their own ideas of what they should do, something common to many of us in our dealings with God.Note that taking up Jeremiah’s indication that YHWH was ‘their God’ they now themselves spoke of Him as ‘our God’. By this they were acknowledging their responsibility to look only to Him as their only God and to obey and worship Him.

7 Ten days later the word of the Lord came to Jeremiah.

BARNES, "evil — 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).

CLARKE, "After ten days - All this time he was waiting upon God; for it is evident 28

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.

GILL, "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.

HENRY, "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,JAMISON, "ten days — Jeremiah did not speak of himself, but waited God’s time

and revelation, showing the reality of his inspiration. Man left to himself would have given an immediate response to the people, who were impatient of delay. The delay was designed to test the sincerity of their professed willingness to obey, and that they should have full time to deliberate (Deu_8:2). True obedience bows to God’s time, as well as His way and will.

K&D 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

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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 ַהִּפיל ב .see on Jer_36:7 ,ְּתִהָּנה ׁש (Jer_42:10) can only be inf. abs. of ָיַׁשב, for ב ָיׁש ; if we

view it as coming from ׁשּוב morf , we get no suitable meaning, for the thought si revertendo illuc manseritis in hâc terrâ (C. B. Michaelis) could not be expressed by ב ׁשב Certainly there is no other instance of such a form as .ֵּתְׁשבּו ׁש being used for ב in a ;ָיׁשverb like ָיַׁשב, 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

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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.

CALVIN, "Here Jeremiah declares what answer he received from God; and he gave it in his name to the leaders of the forces and to the whole people. The answer was, that they were to continue in the land; for this would be for their good. We shall hereafter see, that they had falsely asked counsel of God, whom they had resolved not to obey, as it has been already stated. But the Prophet shews again more clearly how perversely they acted after God had commanded them to remain quiet, and especially not to proceed to Egypt.Now he says, that at the tenth day God answered him. He might have done so immediately, but he deferred, that the prophecy might have more weight. Had the Prophet been asked any question respecting the common rule of life, as a faithful expounder of the Law, he might have explained to them what their duty was; but as he had been asked on a special subject, he could not have immediately answered them. And God, as I have said, kept them for a time in suspense; not only that the Prophet’s answer might be made without ostentation, but also that. the people might embrace as coming from God what the Prophet would say; for his doctrine could not have been doubted, for he did not instantly bring forth what had arisen in his own head, but prayerfully waited to know what pleased God, and at length announced his commands. We now then perceive the cause of delay, why God did not immediately convey to his servant the answer required.Let us at the same time learn from this passage, that if God does not immediately extricate us from all perplexity and doubt, we ought patiently to wait, according to the direction of Paul, who, when speaking of doctrine, admonished the faithful to remain contented until what they knew not should be revealed to them. (Philippians 3:15.) Much more should we do so, when we ask counsel as to any particular thing. When God does not immediately make known to us what we ask, we ought, as I have already said, to wait with calm and resigned minds for the time and the season when it shall be made known to us. COFFMAN, "Verse 7AFTER TEN DAYS; GOD REPLIED"And it came to pass after ten days, that the word of Jehovah came unto Jeremiah. Then called he Johanan the son of Kareah, and all the captains of the forces that were with him, and all the people from the least even to the greatest.""After ten days ..." (Jeremiah 42:7). Upon other occasions, God had replied almost

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at once to the prophet; but here, as in the case of the prophecy against Hananiah, the Word of God came after a delay of ten days. Why? We cannot agree with such writers as those mentioned by Keil, who thought the delay was for the purpose of allowing Jeremiah time to "get further news," or for Jeremiah's own "meditations to mature." As Keil noted, "Such an interpretation is unscriptural and rests upon a denial of divine inspiration."[3] The basic understanding of the Bible requires absolutely that its readers understand what is written, not as the words of men, but as the "Word of God through men!" Feinberg's word on this is: "The prophets never confused God's revelation with their personal desires, judgments, or conclusions. They would not announce God's will until they were certain that they knew what it was. The Scripture always distinguishes between the subjective thoughts of the prophets and the objective Word of God."[4]Two radical critics, Hitzig and Graf, stated that the ten-day delay in God's reply to Jeremiah was for the purpose of "Giving Jeremiah time to collect information and make up his mind."[5] However, as Smith observed, "That would turn Jeremiah into a wise politician instead of a divine prophet!"[6]The 10-day delay was disciplinary, giving the people time themselves to pray and await the arrival of God's Word. Instead of that, it seems that the people pushed forward their preparations for going into Egypt; for, as events proved, they were determined to do their own will in that matter, not the will of God.COKE, "Jeremiah 42:7. It came to pass after ten days— The prophet prayed during these ten days, to obtain from God the revelation of his will; for the prophets had not always the spirit of prophecy at their command. The Spirit came and went as he would, and communicated himself only by intervals. Here Jeremiah begins the prophecy which he had as it were announced at the commencement of chap. 40: the relation whereof he has hitherto postponed, in order to inform his reader of what happened before, with which his prophecy was connected. During these ten days Jeremiah continued in retirement and prayer. See Calmet. TRAPP, "Jeremiah 42:7 And it came to pass after ten days, that the word of the LORD came unto Jeremiah.Ver. 7. And it came to pass that after ten days.] So long God held his holy prophet in request; and so he doth still his best servants many times, thereby tying, as it were, the sacrifice to the horns of the altar. How impatient those wretched roysters were of such a delay, we may well imagine (the Chinese use to whip their gods when they will not hear and help them forthwith); but God held them off as unworthy of any answer, and seemed by his silence to say unto them, as in Ezekiel 20:3, "Are ye come to inquire of me? As I live, saith the Lord, I will not be inquired of by you."WHEDON, " JEREMIAH’S ANSWER, (A) SAFETY IN JUDEA, Jeremiah

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42:7-12.7. After ten days — The delay was doubtless to prepare them for the answer. The excitement of the time would in some measure have passed away, and they would have had time to consider the situation of affairs. It is good for man to wait God’s time.PETT, "Verses 7-22Jeremiah Brings To The People The Word Of YHWH (Jeremiah 42:7-22).The break of ten days during which Jeremiah waited on YHWH brings out the importance of what is to be said. The run of cultic prophets spoke spontaneously, having stirred themselves up into ecstasy, but this was no spontaneous word from Jeremiah. He had to wait on YHWH for the genuine word of YHWH. The wait would meanwhile leave the people feeling uneasy in the light of the impending threat of Nebuchadrezzar. It suggests that God was testing their faith and giving them time to think over their situation. He knew that what He was about to command would be contrary to all their intentions.We soon discover the reason for the waiting. YHWH’s word was that, rather than fleeing to Egypt, they were to remain in Judah under His own protection. They must trust in Him not in Egypt (compare Isaiah 30:1-5). He further indicated, in terms reminiscent of Jeremiah’s previous prophecies, that the judgment which Jeremiah had previously pronounced against Judah had now been reversed, and that if they remained in the land, rather than their being delivered up to Nebuchadrezzar, they would be established and would be delivered out of his hand. On the other hand if they chose to go into Egypt they would find themselves subjected to all the judgments from which they were trying to escape. The choice before them was stark. YHWH or Egypt.The passage closes with Jeremiah, expressing his awareness in a kind of postscript that their decision has been to disobey YHWH, declaring that they will in fact prove disobedient, and will thus come under God’s renewed judgment. It was not, of course, just the seeking of refuge in Egypt that was the problem. It was that once they had done so they would start to look to other gods, something which Jeremiah 44:15 ff. make clear is precisely what happened.Jeremiah 42:7‘And it came about after ten days, that the word of YHWH came to Jeremiah.’‘Ten days’ may simply signify ‘a period longer than seven days’. In Genesis ‘three days’ regularly indicated a short period, with ‘seven days’ indicating a relatively longer period. ‘Ten days’ may therefore have been the next stage up the scale (compare ‘ten times’ in Genesis 31:41). But however that may be, the description

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indicated that Jeremiah had to wait some considerable period, well over a seven day period, for YHWH’s answer, something unusual in the field of prophecy (compare, however, Jeremiah 28:11-12; Ezekiel 3:16). It was a reminder that with the genuine prophets YHWH’s word was not just something that could be produced by religious manipulation, but was a genuine word from Him.The impression we gain (Jeremiah 42:2; Jeremiah 42:4) is that Jeremiah was to spend much of the time in prayer and supplication. Then at YHWH’s discretion His word came to Jeremiah. The wait should have convinced God’s people that the word which came would be of vital importance. God was doing His best to bring home to them the importance of what He was about to say.PULPIT, "After ten days. Why this delay? Keil thinks it was for the sake of the people, who needed time to collect themselves and listen calmly to the revelation. Ezekiel once waited seven days (Ezekiel 3:16); but this was owing to his own disturbed state of mind. The answer of the Lord extends to verse 18, the last four verses being an epilogue enforcing the Divine declaration. It consists of the promise (verses 9-12) that, if the people will remain quietly in the land, they will be protected; and of the threat (verses 13-18) that, if they presume to migrate into Egypt, they will perish there by sword, famine, and pestilence.

8 So he called together Johanan son of Kareah and all the army officers who were with him and all the people from the least to the greatest.

GILL, "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

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request to the prophet, Jer_42:1.CALVIN, "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. TRAPP, "Jeremiah 42:8 Then called he Johanan the son of Kareah, and all the captains of the forces which [were] with him, and all the people from the least even to the greatest,Ver. 8. And all the people, from the least unto the greatest.] For the Word of God belongeth to all of all sorts; and as the smaller fish bite first, so the poor are evangelized [Matthew 11:5] when the richer stand off.PETT, "Jeremiah 42:8‘Then he called Johanan the son of Kareah, and all the captains of the forces who were with him, and all the people from the least even to the greatest,’Having received YHWH’s word Jeremiah then solemnly called together the whole leadership, together with all the people who were in the camp, from the commanders and the king’s daughters, to the lowest servants. The whole assembly of the people was to be there to hear YHWH’s command.

9 He said to them, “This is what the Lord, the God of Israel, to whom you sent me to present your petition, says:

GILL, "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

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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: CALVIN, "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. COFFMAN, "Verse 9ISRAEL COMMANDED TO STAY IN PALESTINE"And (Jeremiah) said unto them, Thus saith Jehovah, the God of Israel, unto whom ye sent me to present your supplication before him: If ye will 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 repent me of the evil that I have done unto you. Be not afraid of the king of Babylon, of whom ye are afraid,; be not afraid of him, saith Jehovah: for I am with you to save you, and to deliver you from his hand. And I will grant you mercy, that he may have mercy upon you, and cause you to return to your own land."From here through Jeremiah 42:22 Jeremiah revealed the prophetic word from God as doing the following things: (1) It promised them security and salvation if they would obey. (2) It warned them against disobedience. (3) It emphatically commanded them not to go down into Egypt. (4) It warned them against self-deception of a heart which asks for guidance when it has already made its decision.

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The remnant who were determined to go into Egypt were afraid of the king of Babylon, who was indeed a terrible and powerful enemy; but God Himself promised to save the people from him, if they would only obey their God. "In the year 582 B.C. Nebuchadnezzar did again return to Jerusalem and take more captives (See Jeremiah 52:30),"[7] that event being associated (by some scholars) with the actual date of Gedaliah's assassination. But God, if the people had obeyed his word, would easily have saved everyone of them exactly as he had promised. Many of God's blessings and promises were cancelled because of the disobedience of his children.TRAPP, "Jeremiah 42:9 And said unto them, Thus saith the LORD, the God of Israel, unto whom ye sent me to present your supplication before him;Ver. 9. Unto whom ye sent me to present your supplication.] Heb., To make your supplication fall in his presence. This I have not ceased to do ever since, but had no answer till now; and it may be that now you may the better regard it. Cito data eito vilescunt. Soon given, soon worthless.WHEDON, " 9. Thus saith the Lord — How definite and vivid, apparently, was the consciousness of Jeremiah that he was the organ of God! And how clearly does such a belief as this on the part of individuals and the people generally lie at the foundation of every thing characteristic in the Old Testament.PETT, "Jeremiah 42:9‘And said to them, “Thus says YHWH, the God of Israel, to whom you sent me to present your supplication before him,’He reminded them that it was they who had sent him to ‘YHWH, the God of Israel’, in other words to ‘their God’, in order that he might pray before Him so that they might receive the true word of YHWH through him.

10 ‘If you stay in this land, I will build you up and not tear you down; I will plant you and not uproot you, for I have relented concerning the disaster I have inflicted on you.

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

CLARKE, "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.GILL, "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.

JAMISON, "If ye ... abide — namely, under the Babylonian authority, to which God hath appointed that all should be subject (Dan_2:37, Dan_2:38). To resist was to resist God.

build ... plant — metaphor for, I will firmly establish you (Jer_24:6).I repent ... of the evil — (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.

CALVIN, "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

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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 Psalms 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 nuchem, sometimes means to repent, and often to comfort; but the former sense ,נחםcomports 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. (Isaiah 40:2.) He called the punishment he had inflicted double, not that it exceeded

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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, — TRAPP, "Jeremiah 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 repent me of the evil that I have done unto you.Ver. 10. Then will I build you.] Promittitur felicitatio; parabola ab architectura et agricultura desumpta. God promiseth to bless and settle them by a twofold similitude, used also by the apostle, [1 Corinthians 3:9] "Ye are God’s husbandry, ye are God’s building." See Jeremiah 24:6.For I repent me of the evil.] A term taken from men, [Genesis 6:6] though repentance in men is a change of the will; but repentance in God is only the willing of a change, mutatio rei, non Dei. See Jeremiah 18:8.WHEDON, " 10. If ye will still abide — One chapter of their probation had closed, another now opens. They had proven disobedient and corrupt under Jewish rule, and the catastrophe had come; they were again to be put to trial under Babylonian rule. Though they had proven rebellious, and so had been given over into the power of their enemies, God had by no means deserted them, or become their enemy. And so this message is full of assurances of his continued interest in their behalf: “I repent me,” “I will build you,” “save you,” “deliver you,” “show mercies unto you.”PETT, "Jeremiah 42:10“If you 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 repent me of the evil that I have done to you.’The initial words are a reversal of the trend of Jeremiah’s previous prophecies against Judah (see Jeremiah 1:10), and guarantee a fulfilment of His promises in Jeremiah 18:7-10; Jeremiah 31:4-5; Jeremiah 33:7. YHWH promises to fulfil in Judah what is also promised to the exiles outside Judah (Jeremiah 24:6), their ‘building up and planting’. It was an offer to bring about the fulfilment of the

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promises concerning the new covenant in Jeremiah 31:27-34 (see especially Jeremiah 31:28). YHWH promises them that if they will remain in the land and put their trust in Him He will ‘build them up and plant them’ because as a result of His judgments He has been able to change His mind about their situation. We should notice in this regard that YHWH’s ‘repentance’ is always as a result of changed circumstances which enable Him to view things differently. He changes His mind because the situation has changed enabling Him to act differently, not because He had previously made the wrong decision or was sorry for what He had done.Thus if they are willing to truly obey YHWH the beginning of the reversal of the judgments of God can commence, with a future bright in the light of the promises in chapters 30-31. They will be able to enter into a new covenant with YHWH, a covenant that changes the heart, the Davidic king will take his throne, and the whole land will become prosperous. It must not be overlooked that this was a prospective turning point in salvation history. Sadly it did not come to fruition.PULPIT, "Build you, and not pull you down, etc. Some of Jeremiah's favourite phrases (see on Jeremiah 24:6). I repent me. And yet in 1 Samuel 15:29 we read that "Israel's Trust … is not a man that he should repent." The key to the discrepancy may be found in Psalms 18:25, Psalms 18:26, "With the pious thou showest thyself pious … and with the froward thou showest thyself froward." There is no change in the nature or purpose of God, but only in his conduct towards man. The term "repent" is, therefore, only used analogically.

11 Do not be afraid of the king of Babylon, whom you now fear. Do not be afraid of him, declares the Lord, for I am with you and will save you and deliver you from his hands.

GILL, "Be not afraid of the king of Babylon, of whom ye are afraid,.... Lest he should revenge the death of Gedaliah upon them, which was a groundless fear; see Jer_41:18; or that they should be dealt hardly with by him, and be cruelly oppressed, and not able to live in subjection to him; see Jer_40:9; be not afraid of him, saith the Lord: who, being omniscient, knew they were; and, being omnipotent, a greater King than the king of Babylon, the King of king?, they

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had no reason to fear anything from him, since they were under his protection: for I am with you to save you, and to deliver you from his hand; from his avenging and oppressing hand; though they were not to be delivered as yet from subjection to him, or being tributaries to him; which they might be, and yet dwell in peace and safety.

HENRY 11-12, "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.”

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CALVIN, "The Prophet obviates the doubt which might have grieved or agitated the minds of the people. They ought, indeed, to have recumbed on God’s promise alone; but it was difficult to be without doubts in a state of things so uncertain and confused; for the king of Babylon, as it has been stated, was grievously offended when the governor of the land was slain. The king had received wrong from the people, and the heat of war since the late victory had not cooled. They then justly feared, being conscious of the evil that had been done; and then they had to do with a proud and cruel enemy. God therefore removed from them this doubt; and thus he confirmed the paternal care which he had shewn towards them by kindly freeing them from every fear, and taking away every ground of terror.Though Nebuchadnezzar had been offended, and might avenge the wrong done to him, yet God promised to prevent this, and declared that he would not suffer him to do any evil to the Jews. “Ye fear,” he says, “Nebuchadnezzar, but cease to do so; let this fear be dismissed, for he will not hurt you.” And the reason is added, Because I am with you to save you, and to deliver you from his hand Here he bade the Jews to entertain good hope, because, while relying on his protection they would be safe: for there is no more any reason for doubting, when God declares that he will stand on our side. For if he is ours, we may be confident, as David was, when he said,“I will not fear what man may do to me; for thou, God,”he says, “art with me;”and also,“I will not fear though hosts surrounded me oft every side.”(Psalms 23:4; Psalms 27:3)We ought then to feel wholly assured, that the help of God is above that of all creatures. Thus were the whole world to rise up against us, we might as from a secure and safe place look down with indifference on all attempts, forces, and preparations. This is then the sum of what is here said; and it is according to what Christ says,“My Father, who has given you to me, is greater than all.”(John 10:29)Had there then been a grain of faith in the Jews, they would have laid hold on this promise; and then had they tenaciously held it, as though it were a plank in a shipwreck, it would have led them safe to the harbor. It ought then to be sufficient to shake off all cares, to drive away all fears, and to put to flight every diffidence, when God promises to stand on our side. I am, he says, with you to save you, and he adds, to deliver you He expresses the way and manner of saving them; for they might still have objected and said, “What will be this salvation? for Nebuchadnezzar is like a furious lion; how then can we be saved, since we cannot think otherwise than that he will be enraged against us?” To this God answers, by

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pointing out the manner, for he would deliver them from his hand. TRAPP, "Jeremiah 42:11 Be not afraid of the king of Babylon, of whom ye are afraid; be not afraid of him, saith the LORD: for I [am] with you to save you, and to deliver you from his hand.Ver. 11. Fear not the king of Babylon.] See on Jeremiah 41:18.For I am with you to save you.] Not only to protect you from the Babylonian, but also to incline his heart to clemency toward you. [Jeremiah 42:12]PETT, "Jeremiah 42:11“Do not be afraid of the king of Babylon, of whom you are afraid. Do not be afraid of him, the word of YHWH, for I am with you to save you, and to deliver you from his hand.”YHWH assures the people that if they remain in the land they need not fear Nebuchadrezzar’s revenge because on ‘the word of YHWH’ they can be sure that He, YHWH, will deliver them out of Nebuchadrezzar’s hand. And this even though they are afraid of him. So once more YHWH’s people are called on to look to Him and trust Him to be their Deliverer and Saviour, and act accordingly, with the promise that if they are obedient they will enjoy His full protection.

12 I will show you compassion so that he will have compassion on you and restore you to your land.’

BARNES, "Or, I will give you compassion before (i. e., obtain pity from) the king of Babylon, and “he shall have mercy upon you, and let you dwell upon your own soil.”GILL, "And I will show mercies unto you,.... Bestow blessings of goodness upon them, out of pure mercy and compassion to them, and not according to their merits; or I will cause others to show mercy to them, even the king of Babylon, as follows: God shows mercy to men when he stirs up the compassion of others towards them: that he may have mercy upon you; and not avenge the death of Gedaliah, or any

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way cruelly oppress them, but show them all the favour they could wish for or expect under such a government, and in such circumstances; giving them vineyards and fields, and allowing them to gather the fruits of them, and enjoy them: and cause you to return to your own land: this is said, not of the captives in Babylon, as Kimchi and Abarbinel, since these were not to return till seventy years were ended; and when they did, it was not by the order and direction of the king of Babylon, but of the king of Persia: this is said of those who, from the time that Jerusalem had been besieged, had deserted their houses and fields, but should have liberty to return to them; or of those who more lately had been carried captive by Ishmael, from the places where they had settled, but should be returned to them again, and live peaceably and comfortably there under the government and protection of the king of Babylon.

JAMISON, "show mercies — rather, I will excite (in him) feelings of mercytowards you [Calvin].

cause you to return — permit you to return to the peaceable enjoyment of the possessions from which you are wishing to withdraw through fear of the Chaldeans. By departing in disobedience they should incur the very evils they wished thereby to escape; and by staying they should gain the blessings which they feared to lose by doing so.

K&D, ""I shall give you compassion," i.e., obtain it for you, so that the king ofBabylon will show pity on you; cf. Gen_43:14; 1Ki_8:50. J. D. Michaelis, Hitzig, Ewald, and Graf, following the lxx, Vulgate, and Syriac, would change ְוֵהִׁשיב into ִׁשיב ה (make you dwell); but there is no necessity for this, since ֵהִׁשיב makes good enough sense, provided we refer it, not to the return of those who had been exiled to Babylon, but, as the connection requires, to the departure from Mizpah, after the half near Bethlehem, in the intended flight to Egypt; we must, besides, view this departure as a complete forsaking of their country, and the leaders in this emigration as being fugitives who hadfled before the Chaldeans, and had returned only a short time before, for the purpose of settling down again in the country.

CALVIN, "He confirms the same thing in other words, I will shew mercies to you Some explain this as meaning, that God would be merciful towards them; and I allow that this is the first reason why they ought to have entertained hope; but I doubt not but that the Prophet refers here to Nebuchadnezzar, as though he had said, “I will turn the heart of the king of Babylon to mercy, so that he will deal mercifully with you.” For God is said to shew mercies, when he forgives, and when he reconciles those who have sinned to himself; but he is said also to shew mercies, when he inclines the hearts of men to mercy. For this reason Jacob says,“God will shew you mercies before the man.”(Genesis 43:14)But I abstain from other proofs on a point which ought to be well known.

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The sum of what is said then is, that Nebuchadnezzar would be humane and merciful towards the Jews, because it was in God’s power to change his heart. For we know that God turns as he pleases the hearts of men; and he often changes wolves into sheep. The meaning then is, that though Nebuchadnezzar boiled with hatred towards the people, and was prepared wholly to destroy the remnant, there yet would be a remedy in God’s hand, for he could soften his hardness, pacify his wrath, and from a savage wild beast make him a father, merciful, as it were, towards his children.Now this passage teaches us, that the hearts and purposes of men are governed by a power from above, so that enemies, even the worst, while they rage against us, are moved not only by their own feelings, but also by the hidden working of God, and according to his counsel, as he would have them thus to try our faith. For if God moderates those who boil with anger and wrath, and renders them placable to us; so also he lets loose the reins to those who rage against us, and not only so, but he also stirs them up, when his purpose is to punish us for our sins, according to the doctrine taught us everywhere in Scripture. So in Psalms 106:0, it is said that God turned the hearts of the heathens to hate his people. But here, on the other hand, God promises, that Nebuchadnezzar would be kind and humane, so as to spare the Jews, because he would control his heart, and shew them mercy by inclining the king to forgive the people.This then ought to be carefully noticed; for when we see ourselves surrounded on every side by the ungodly whom Satan drives to madness, so that they seek no other thing than to tread us under their feet, especially when they have the power to destroy us, except we feel fully assured, that their hearts, feelings, and all their thoughts are in God’s hands, we must necessarily be wholly disheartened. Hence to mitigate all our fears, it avails us much to hear that men’s hearts are turned and ruled according to the will of God. It now follows, — TRAPP, "Jeremiah 42:12 And I will shew mercies unto you, that he may have mercy upon you, and cause you to return to your own land.Ver. 12. And I will shew mercies unto you.] Tender mercies, such as proceed from the heart, and of a parent, nay, a mother. This was more than all the rest.PETT, "Jeremiah 42:12“And I will grant you mercy, that he may have mercy on you, and cause you to return to your own land.”For as a result of YHWH granting them mercy (a word indicating a mother’s tender care and compassion), they can be sure that Nebuchadrezzar will also consequently have mercy on them, the final consequence of this being that they can now return safely to occupy their own land under YHWH’s protection, rather than seeking

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refuge in Egypt.Indeed it is clear that by fleeing to Egypt they would in fact be giving Nebuchadrezzar the impression that they were guilty of being involved in Gedaliah’s assassination, and in the murder of the Babylonians who had been stationed in Mizpah. Had they in fact remained and informed Nebuchadrezzar of the efforts that they had made to bring the murderers to justice they may well have been believed. But they were aware of what he had done to Zedekiah and the rulers of Judah, and panicked.PULPIT. "I will show mercies unto you; rather, I will procure you mercy. And cause you to return to. As if the journey to Bethlehem were a virtual Exodus, But it is far more natural to read the consonants of the text in a slightly different manner, rendering, "and cause you to dwell in." So the Syriac, the Vulgate, and Aquila.

13 “However, if you say, ‘We will not stay in this land,’ and so disobey the Lord your God,

GILL, "But if ye say, we will not dwell in this land,.... Or continue any longer in it, but go into Egypt:, neither obey the voice of the Lord your God; or, "so as not to hearken to" or "obey", &c. (u); for they did not say in so many words that they would not obey the voice of the Lord; they had promised they would; but resolving, against his declared will, that they would not abide in the land, but go into Egypt, was interpretatively saying they would not obey his voice.

HENRY 13-18, "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

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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.JAMISON, "if ye say, etc. — avowed rebellion against God, who had often (Deu_

17:16), as now, forbidden their going to Egypt, lest they should be entangled in its idolatry.

K&D 13-16, "The threatening if, in spite of warning and against God's will, they should still persist in going to Egypt. The protasis of the conditional sentence begun in Jer_42:13, "If ye say," etc., extends onwards through Jer_42:14; the apodosis is introduced co-ordinately with the commencement of Jer_42:15, "Now therefore," etc. ל ק ָפר .the sound of war-trumpet," as in Jer_4:19. On "hungering after bread," cf" ,ׁשAmo_8:11. ַהֶלֶחם (with the article) is the bread necessary for life. "The remnant of Judah" is to be understood of those who still remained in the land, as is shown by Jer_42:2; see also Jer_42:19, Jer_43:5; Jer_44:12, Jer_44:14. The warning given in Jer_42:16 contains the idea that the very evil which they feared would come on them in

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Judah will befall them in Egypt. There they shall perish by sword, famine, and plague, since Nebuchadnezzar will conquer Egypt; cf. Jer_43:8-13.

CALVIN, "God having promised, that the counsel he gave to the Jews would be good and safe, now, on the other hand, threatens them, that if they disobeyed, everything they would attempt would end miserably. They had not expressly asked whether it would be for their good to go into Egypt, or whether it would be pleasing to God; but God, who penetrates into all hidden purposes, anticipated them, and declared that their going would be unhappy, if they fled into Egypt. We hence see how the Prophet, or rather God himself, who spoke by his servant, tried by all means to keep them in the way of duty.He then says, If ye say, We shall not dwell in this land, it shall be ill with you, he says: but before he denounced punishment, he shewed that they deserved to be destroyed, if they went to Egypt; for had the thing been in itself lawful, yet to attempt such a thing against the express will of God was, as we know, an impious and a diabolical presumption and rashness. God had forbidden them specifically in his Law ever to set their hearts on Egypt, (Deuteronomy 17:16;) and he had often confirmed the same thing by his Prophets, (Isaiah 30:2; Isaiah 31:1;) and now again he seals the former prophecies, as he expressly forbids them to go to Egypt. The Prophet then sets this crime before their eyes: “If ye flee into Egypt, what is it that compels you? even because ye will not obey God.” There is then great weight in these words, Nor obey the voice of Jehovah your God; as though he had said, that they could not think of Egypt, except they designedly, as it were, rejected the authority of God, and resisted his counsel. COFFMAN, "Verse 13WARNINGS AGAINST DISOBEDIENCE"But if ye say, We will not dwell in this land; so that ye obey not the voice of Jehovah your God. saying, No; but we will go into the land of Egypt, where we shall see no war, nor hear the sound of the trumpet, nor have hunger of bread; and there will we dwell: now therefore hear ye the word of Jehovah, O remnant of Judah: Thus saith Jehovah of hosts, the God of Israel, if ye indeed set your faces to enter Egypt, and go to sojourn there; then it shall come to pass, that the sword which ye fear, shall overtake you there in the land of Egypt; and the famine whereof ye are afraid, shall follow hard after you there in Egypt; and there ye shall die. So shall it be with all the men that set their faces to go into Egypt to sojourn there: they shall die by the sword, by the famine, and by the pestilence; and none of them shall remain or escape from the evil that I will bring upon them."In view of the long record of the prophecies of Jeremiah which the Jews had already seen fulfilled exactly, it appears almost incredible that they would have stubbornly

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gone right on down into Egypt after a warning like this; but they went!No comment is appropriate here except a word of grief and disappointment that the remnant of Judah should have been so blindly disobedient to the word of the Lord.TRAPP, "Jeremiah 42:13 But if ye say, We will not dwell in this land, neither obey the voice of the LORD your God,Ver. 13. But if ye say, We will not dwell in this land.] Because more barren than Egypt, and besides beset with many and mighty enemiesNeither obey the voice of the Lord your God.] Which you ought to do, whatever come of it, since rebellion is as witchcraft. [1 Samuel 15:22-23]PETT, "Jeremiah 42:13-14“But if you say, ‘We will not dwell in this land,’ so that you do not obey the voice of YHWH your God, saying, ‘No, but we will go into the land of Egypt, where we will see no war, nor hear the sound of the trumpet, nor have hunger of bread, and there will we dwell,’ ”On the other hand they are warned that if they refuse to take this option of dwelling in the land, thereby flagrantly disobeying YHWH, but rather declare that that they will go into Egypt and dwell there in order to avoid war and the sound of war, and in order to avoid hunger, then they must face the consequences which he is about to pronounce.

14 and if you say, ‘No, we will go and live in Egypt, where we will not see war or hear the trumpet or be hungry for bread,’

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

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GILL, "Saying, no, but we will go into the land of Egypt,.... It was all one as if they had said, no, we will not obey the voice of the Lord to continue in our own land; we are determined to go into Egypt, induced by the following reasons: where we shall see no war; either internal, or with a foreign enemy; as both of late in their own land, and which they feared would be again; but promised themselves exemption from both in the land of Egypt, and therefore coveted to dwell there: nor hear the sound of the trumpet; neither hear of wars nor rumours of wars; not the sound of the trumpet in the armies of the enemy, or among themselves, to gather together and prepare for battle; or, as Jarchi thinks, the sound of the trumpet blown by the watchman, giving notice to the people of the approach of an enemy: nor have hunger of bread; as they had had while Judea was invaded and Jerusalem besieged, and a foreign army in the land; and though they had no reason to fear this now, yet they thought they should be more out of the danger of it in Egypt, a fruitful country, overflowed by the Nile: and there will we dwell; in peace, prosperity, and safety: this was their resolution, to go and abide there; and this their confidence, that such would be their happy state.

JAMISON, "where we shall see no war — Here they betray their impiety in not believing God’s promise (Jer_42:10, Jer_42:11), as if He were a liar (1Jo_5:10).CALVIN, "He adds, Saying, No; for we will go into the land of Egypt, where we shall not see war, etc. here the Prophet discovers the very fountain of rebellion, namely, that they paid no regard to God’s favor. They were indeed exposed to many dangers in their own land, which produced fear and trembling, and its desolation also might have filled them with horror and weariness; but as God had declared that their safety would be cared for by him, how great and how base an ingratitude it was to deem as nothing that aid which he had freely promised! The Prophet then, in condemning their disobedience, shews at the same time the cause of it, even that unbelief led them away from rendering obedience to God. If, then, ye say, No, — this word was a proof of their obstinacy; but he adds, We shall go into Egypt, where we shall not see war, where we shall not hear the sound of the trumpet, as though, indeed, the promise of God were false or void. But the Prophet here discovers their hidden impiety, that they did not recumb on God’s promise. They promised then to themselves a peaceable life in Egypt. Was it in their power to effect this? and God, what could he do? he had declared that they would be safe and secure in the land of Canaan. It was to charge God with falsehood, to hope for rest in Egypt, and to imagine nothing but disturbances in the land where God bade them to remain in quietness.We now then see why he says, We shall go into Egypt, where we shall not see war, nor hear the sound of the trumpet, nor hunger for bread They promised to

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themselves an abundance of all blessings, for the land of Egypt was fruitful. But could not God afflict them with want? The Egyptians, we know, had also been sometimes visited with famine. We hence see why God so much condemned the design of the people as to their going into Egypt; for they entertained vain hopes, and at the same time charged God indirectly with falsehood. TRAPP, "Jeremiah 42:14 Saying, No; but we will go into the land of Egypt, where we shall see no war, nor hear the sound of the trumpet, nor have hunger of bread; and there will we dwell:Ver. 14. Saying, No; but we will go into the land of Egypt.] Infamous for idolatry, luxury, and the oppression of your ancestors there, besides God’s express prohibition and [Deuteronomy 17:16] commination of it, as the last and greatest plague. "The Lord shall bring thee unto Egypt." [Deuteronomy 28:68]And there will we dwell.] The prophet now, by their looks, or some other way, perceived their purpose so to do, whatever they had promised. [Jeremiah 42:5-6]

15 then hear the word of the Lord, you remnant of Judah. This is what the Lord Almighty, the God of Israel, says: ‘If you are determined to go to Egypt and you do go to settle there,

CLARKE, "If ye - set your faces to enter into Egypt, etc - Every evil that ye dreaded by staying in your own land shall come upon you in Egypt.

GILL, "And now therefore hear the word of the Lord, ye remnant of Judah,.... A small remnant indeed, a few that were left in the land; who ought therefore to have admired the distinguishing goodness of Providence in preserving them in it; where they should have continued and made use of their privilege, to the glory of God and their mutual good: thus saith the Lord of hosts, the God of Israel; the Lord of armies above and

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below, the Lord God omnipotent, and so able to protect them in their land; and who had a peculiar favour to Israel, and stood in a particular relation to them, and therefore would do it, of which they had no reason to doubt; but, disobliging him, what judgments might they not expect? if you wholly set your faces to enter into Egypt: are resolved upon it, and are actually engaged in it; turning their faces from Judea towards Egypt, and obstinately pursuing it, nor can be reclaimed from it: the phrase expresses their resolution, impudence, and obstinacy: and go to sojourn there: to be sojourners and strangers there, as their fathers had been before; the remembrance of which was enough to set them against going into Egypt any more.

JAMISON, "wholly set your faces — firmly resolve (Luk_9:51) in spite of all warnings (Jer_44:12).CALVIN, "He adds, Hear the word of Jehovah, ye remnant of Judah Jeremiah, by thus addressing them, no doubt endeavored to lead them to obedience. We indeed know that men in prosperity are in a manner inebriated, so that they are not easily induced to obey sound counsels. For whence comes it that kings and princes of the world indulge themselves so much, and allow such license to their lusts? even because the splendor of their fortune inebriates them. So also private men, when all things succeed according to their wishes, they lodge in their own dregs; hence it is that they are difficult to be ruled. The Prophet, on the other hand, shews that there is no reason for them to be proud. Ye are, he says, a small number, and God has wonderfully saved you. Hear, then, ye remnant of Judah In short, they are reminded of their humble and miserable condition, that they might be more teachable. But this also was done without any fruit, as we shall hereafter see.This saith Jehovah of hosts, the God of Israel Of these words we have spoken elsewhere. God is often called the God of hosts on account of his power: so by this term God sets forth his own greatness. Afterwards when he is said to be the God of Israel, we know that the benefit of adoption was thus brought to the recollection of the people; for God had them especially as his people, and bound them as it were to himself. This ought then to have been a most holy bond of faithfulness and obedience. It was not, then, by way of honor that the Prophet thus spoke, but in order to reprove the Israelites for their hardness and ingratitude towards God. If, he adds, ye set your faces to go into Egypt, and ye enter in there to sojourn, it shall be that the sword which ye fear shall meet you, etc. Here is their punishment described, and there is nothing obscure in the words. God shows that they were greatly deceived, if they thought that they would be prosperous in Egypt; for no prosperity can be hoped except through the favor and blessing of God; and God pronounced a curse on all their perverse counsels when he saw that they would not be restrained by his word. If, then, we attempt anything contrary to the prohibition of God, it must necessarily end unsuccessfully; and why? because the cause of all

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prosperity is the favor of God, and so his curse always renders all issues sad and unhappy: and however prosperous at first may be what we undertake against God’s will, yet the end will be wretched and miserable, according to what the Prophet teaches here. TRAPP, "Jeremiah 42:15 And now therefore hear the word of the LORD, ye remnant of Judah; Thus saith the LORD of hosts, the God of Israel; If ye wholly set your faces to enter into Egypt, and go to sojourn there;Ver. 15. If ye wholly set your faces.] As now I see ye do, and shall therefore tell you what to trust unto; with the froward God will wrestle. [Psalms 18:26]PETT, "Jeremiah 42:15“Now therefore hear you the word of YHWH, O remnant of Judah. Thus says YHWH of hosts, the God of Israel, If you indeed set your faces to enter into Egypt, and go to sojourn there,’Jeremiah now gives a solemn pronouncement of what will happen to them if they choose Egypt. Returning to Egypt is constantly seen in Scripture as an indication of backsliding. Israel had hankered after Egypt in the wilderness (Exodus 16:3; Numbers 11:5; Numbers 14:4), and they had continued to do so ever since even though Egypt had in the end brought them nothing but hurt (see Hosea 11). Scripture constantly sees their hearts as being centred on Egypt (‘the fleshpots of Egypt’ - Exodus 16:3), even though God had delivered them from it, that was why in the end the One Who represented Israel had to be called out of Egypt (Matthew 2:15). Deliverance from ‘Egypt’ and all that it stood for is essential for salvation.

16 then the sword you fear will overtake you there, and the famine you dread will follow you into Egypt, and there you will die.

CLARKE, "The sword - and the famine - shall follow close after you - Shall be at your heels; shall overtake and destroy you; for there ye shall die.

GILL, "Then it shall come to pass,.... That the various judgments following should 54

come upon them: that the sword, which ye feared, shall overtake you there in the land of Egypt; that is, the sword; of Nebuchadnezzar king of Babylon, which they feared they should fall by in Judea; this should come after them in Egypt, and there overtake them, as it did; Egypt being destroyed by the king of Babylon, as it was foretold it should, Jer_46:25; and the famine, whereof you were afraid, shalt follow close after you there in Egypt; the famine they were afraid would come upon them in Judea, should pursue them, overtake them, seize on them, and cleave unto them, in Egypt; thus the evils they thought to escape, by moving from one place, should befall them in another; there is no fleeing from the presence, power, and hand of God: and there ye shall die; either by the sword, or by famine, or by pestilence, as in the Jer_42:17.

JAMISON, "Jer_42:16. Sword, which ye feared, shall overtake you. The very evils we think to escape by sin, we bring on ourselves thereby.

sword, which ye feared, shall overtake you — The very evils we think to escape by sin, we bring on ourselves thereby. What our hearts are most set on often proves fatal to us. Those who think to escape troubles by changing their place will find them wherever they go (Eze_11:8). The “sword” here is that of Nebuchadnezzar, who fulfilled the prediction in his expedition to Africa (according to Megasthenes, a heathen writer), 300 b.c.TRAPP, "Jeremiah 42:16 Then it shall come to pass, [that] the sword, which ye feared, shall overtake you there in the land of Egypt, and the famine, whereof ye were afraid, shall follow close after you there in Egypt; and there ye shall die.Ver. 16. Then it shall come to pass, that the sword which ye feared shall overtake you there.] Categorice intonat propheta. God hath long hands; neither can wicked men anywhere live out of the reach of his rod.And the famine whereof ye were afraid.] Egypt was very fertile, the granary of the world, and yet God could cause a famine there; he hath treasures of plagues for sinners, and can never be exhausted.PETT, "Jeremiah 42:16“Then it shall come about, that the sword, which you fear, will overtake you there in the land of Egypt; and the famine, of which you are afraid, will follow hard after you there in Egypt. And there you will die.”For what would they find in Egypt? Would they find peace and security and wellbeing and life? No. Rather they would experience being overtaken by the sword and by famine and by death, the very things which they wished to avoid. Egypt

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could offer them no security.

17 Indeed, all who are determined to go to Egypt to settle there will die by the sword, famine and plague; not one of them will survive or escape the disaster I will bring on them.’

GILL, "So shall it be with all the men that set their faces to go into Egypt to sojourn there,.... Not all that went into Egypt, but all that were resolutely set upon it; that were obstinately bent to go there, and did go, contrary to the express command of God; for otherwise there were some that were forced to go against their wills, as Jeremiah, Baruch, and no doubt others: they shall die by the sword, by the famine, and by the pestilence; three of the Lord's sore judgments; some should die by one, and some by another, and some by a third; all should die by one or the other: and none of them shall remain or escape from the evil that I will bring upon them; that is, none of those who wilfully, and of their own accord, went down to Egypt; they all perished there, none could escape the hand of God, or the evil he determined to bring upon them; which is to be understood of the above judgments.

JAMISON, "all the men — excepting the “small number” mentioned (Jer_44:14, Jer_44:28); namely, those who were forced into Egypt against their will, Jeremiah, Baruch, etc., and those who took Jeremiah’s advice and fled from Egypt before the arrival of the Chaldeans.

K&D17-22m "ְוִיְהיּו, used instead of the impersonal ְוָהָיה, is referred to the following subject by a rather unusual kind of attraction; cf. Ewald, §345, b. All the men who set their faces, i.e., intend, to go to Egypt shall perish; not a single one shall escape the evil; for the same judgment of wrath which has befallen Jerusalem shall also come on those who flee to Egypt; cf. Jer_7:20. On the expression "ye shall become a curse," etc., cf. Jer_24:9; Jer_25:18; Jer_29:18.

Taking for granted that the leaders of the people will not obey, Jeremiah appends to the word of the Lord an earnest address, in which several points are specially insisted 56

on, viz., that the Lord had spoken to them, that He had forbidden them to go to Egypt, and that he (the prophet), by proclaiming the word of the Lord, had warned them (ֵהִעיד .(to testify, bear witness against a person, i.e., warn him of something, cf. Jer_11:7 ,ּבְ Thus he discloses to them the dangerous mistake they are in, when they first desire some expression of the mind of the Lord regarding their intentions, and, in the hope that He will accede to their request, promise unconditional obedience to whatever He may direct, but afterwards, when they have received a message from the Lord, will not obey it, because it is contrary to what they wish. The Kethib התעתים has been incorrectly written for ִהְתֵעיֶים, the Hiphil from ָּתָעה, to err; here, as in Pro_10:17, it means to make a mistake. ֵתיֶכם not, "you mislead your own selves," decepistis animas vestras ,ְּבַנְפׁש(Vulg.), nor "in your souls," - meaning, in your thoughts and intentions (Nägelsbach), -but "at the risk of your souls," your life; cf. Jer_17:21. ּוְלֹכל ֲאֶׁשר (Jer_42:21), "and that in regard to all that for which Jahveh has sent me to you," points back to their promise, Jer_42:5, that they would do "according to all the word." By employing the perfect in Jer_42:20, Jer_42:21, the thing is represented as quite certain, as if it had already taken place. Jer_42:22 concludes the warning with a renewed threat of the destruction which shall befall them for their disobedience.

TRAPP, "Jeremiah 42:17 So shall it be with all the men that set their faces to go into Egypt to sojourn there; they shall die by the sword, by the famine, and by the pestilence: and none of them shall remain or escape from the evil that I will bring upon them.Ver. 17. They shall die by the sword, by the famine, and by the pestilence.] Three threats, answerable to those three promises, [Jeremiah 42:10-12] in case of their obedience.WHEDON, "17. All the men — This universal expression is not to be pressed with mathematical exactness. The fact that some loyal and obedient men, like Jeremiah and Baruch, were carried to Egypt and afterward escaped does not stand against this passage. See Jeremiah 44:28 : “Yet a small number… shall return out of the land of Egypt.”PETT, "Jeremiah 42:17“So will it be with all the men who set their faces to go into Egypt to sojourn there. They will die by the sword, by the famine, and by the pestilence, and none of them will remain or escape from the evil that I will bring on them.”This is what it will be like for all who set their faces on Egypt to go there. They will experience the judgments of sword and famine and pestilence (contagious disease), and none of them will escape from them, for YHWH Himself will bring them on them because of their disobedience. Sword, famine and pestilence are regularly described together as the means of God’s judgments (Jeremiah 14:12; Jeremiah

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21:7; Jeremiah 21:9; Jeremiah 24:10; Jeremiah 27:8; Jeremiah 27:13; Jeremiah 29:17-18; Jeremiah 32:24; Jeremiah 32:36; Jeremiah 34:17; Jeremiah 38:2; Jeremiah 44:13; Ezekiel 5:12; Ezekiel 5:17; Ezekiel 6:11-12; Ezekiel 7:15; Ezekiel 12:16). In Ezekiel 14:21, where they are supplemented by wild beasts, they represent YHWH’s four judgments. They were the killers of the ancient world. And he emphasises that none will escape these judgments.

18 This is what the Lord Almighty, the God of Israel, says: ‘As my anger and wrath have been poured out on those who lived in Jerusalem, so will my wrath be poured out on you when you go to Egypt. You will be a curse[b] and an object of horror, a curse[c] and an object of reproach; you will never see this place again.’

GILL, "For thus saith the Lord of hosts, the God of Israel,.... See Gill on Jer_42:15; as mine anger and my fury hath been poured forth upon the inhabitants of Jerusalem; like a large hasty shower of rain; or rather like melted metal, which suddenly and swiftly runs, and spreads itself, and burns and consumes with a violent heat; such was the wrath of God on Jerusalem, in the destruction of it by the Chaldeans: so shall my fury be poured forth upon you, when ye shall enter into Egypt; as soon as they had well got there, quickly after they were settled there; for it was in the time of the then present king of Egypt, Pharaohhophra, and by the then present king of Babylon, Nebuchadnezzar, that the destruction of Egypt was, in which these Jews suffered: and ye shall be an execration, and an astonishment, and a curse, and a reproach; men should be astonished at the hand of God upon them, reproach them for their sins; and when they made any imprecation on themselves, it would be in this form, if it be so, let the same calamities come upon me as upon the Jews in Egypt:

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and ye shall see this place no more; and so their case would be worse than their brethren in Babylon; who, after a term of years were expired, would return to their own land, which these would never see any more.JAMISON, "As mine anger, etc. — As ye have already, to your sorrow, found Me true to My word, so shall ye again (Jer_7:20; Jer_18:16).shall see this place no more — Ye shall not return to Judea, as those shall who have been removed to Babylon.CALVIN, "The Prophet confirms what he had already said, by an example of God’s vengeance, which had lately been shewn as to the Jews; for though the destruction of the city and the Temple had been often predicted to them, they yet had become torpid as to God’s threatenings. God, however, after having delayed for a long time, at length executed what he had threatened. They had titan seen that dreadful example, which ought to have filled them, and also their posterity, with fear. Then the Prophet, as he saw that they were so tardy and stupid that they thoughtlessly derided God’s threat-enings, reminded them of what they had lately seen. “Ye know,” he says, “how God’s fury had been poured forth on the inhabitants of Jerusalem, such also will be poured forth on those who will flee into Egypt.”Now Jeremiah was able to speak with authority, as he had been the herald of that vengeance now mentioned. If any other had declared in God’s name what had happened, they might have objected and said, that they had indeed been justly punished by God, but that it did not hence follow flint what he said was true; but as the Prophet had for forty years often and constantly denounced on them what at length they had really and by experience found to have been predicted to them from above, he was able to repeat a similar judgment of God with the highest authority, as he now does.Thus saith Jehovah, he says, as my fury was poured forth, etc. The similitude is taken either from water or from metals: hence some give this rendering, “As my fury flowed down;” but the verb used by Jeremiah means properly to pour forth. It may, however, as I have said, be applied to water, which spreads when poured out, or to metals, which being liquid spread here and there. He then means, that all who should go to Egypt would be wretched and miserable; for wheresoever they might try to withdraw themselves, the vengeance of God would yet find them though exiles, for it would spread like a deluge over all the inhabitants, so that they would in vain seek hiding-places. We now see the design of the Prophet. The meaning is, that as the Jews had by their calamity known him to have been a true and faithful servant of God in foretelling the destruction of the city and Temple, so would they find now, except they repented, that the message by which he threatened a second destruction, had come also from God. Poured forth, he says, shall be mine indignation on you when ye come into EgyptHe afterwards adds a passage from the Law, which often occurs in the Prophets,

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that they would be an execration, an astonishment, a curse, and a reproach The word אלה , ale, which we have rendered “execration,” means properly an oath; but as imprecation is often added, when we wish to be believed, it is also understood as an execration. He then says that they would be an execration, that is, a formula of execration, as we have elsewhere explained. Whosoever then had a wish to express a curse, they would, as the Prophet says, use this form as a common proverb, “May God curse thee as he did the Jews,” — “May I perish as the Jews perished.” In short, he intimates that the punishment would be so horrible that men would turn it to a common proverb, he adds, And an astonishment, that is, that God’s vengeance would be so dreadful, that all would be filled with amazement. He further adds, And a curse and a reproach The sum of what is said is, that God would inflict on the Jews not a common punishment, but such as would be remembered among all the heathens, in order that it might appear that their wickedness in obstinately rejecting the prophetic word was not light.He lastly adds that they should never see their own land; for it was not the design of the Jews to dwell perpetually in Egypt; for they pretended that they remained firm and constant in their dependence on God’s promise, and boasted that they had a hope of a return, because God had fixed seventy years for their exile. As they then thus foolishly gloried, that they hoped in God for the promised favor, he says that they were shut out as to any hope of a return; for though God would restore the other captives dispersed throughout the East, yet the Egyptian guests were doomed to die in their exile. This then was to cut off from them every hope, in order that they might know that they were wholly rejected, and would have a place no more among- God’s people, however they might wish to be deemed the first. It follows, — COFFMAN, "Verse 18FINAL WORD TO THOSE BOUND FOR EGYPT"For thus saith Jehovah of hosts, the God of Israel: As mine anger and my wrath have been poured forth upon the inhabitants of Jerusalem, so shall my wrath be poured forth upon you, when ye shall enter into Egypt; and ye shall be an execration, and an astonishment, and a curse, and a reproach; and ye shall see this place no more.""The Lord's reply to the people's request regarding God's will for them extends through this Jeremiah 42:18; but the last four verses of the chapter constitute an epilogue, in which Jeremiah once more pleads with the people to do God's will."[8]The summary of God's whole message was (1) remain in Judaea, and God will bless you, build you up, etc. (2) Go to Egypt, and you will incur the wrath of God; and the last one of you that go shall die there by the sword, the famine, or the pestilence. (3) Furthermore, the very things that make you afraid to remain in Judah shall befall you in Egypt.

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TRAPP, "Jeremiah 42:18 For thus saith the LORD of hosts, the God of Israel; As mine anger and my fury hath been poured forth upon the inhabitants of Jerusalem; so shall my fury be poured forth upon you, when ye shall enter into Egypt: and ye shall be an execration, and an astonishment, and a curse, and a reproach; and ye shall see this place no more.Ver. 18. As mine anger and my fury hath been poured forth,] (a) scil., Like scalding lead or burning bell-metal, (b) which runneth fiercely, spreadeth far, and burneth extremely.Upon the inhabitants of Jerusalem.] Out of which fire I have late pulled you as a brand; the smell thereof is yet upon your clothes, as it were: Cavete. Beware. PETT, "Jeremiah 42:18“For thus says YHWH of hosts, the God of Israel, As my anger and my wrath have been poured forth on the inhabitants of Jerusalem, so will my wrath be poured forth on you, when you shall enter into Egypt, and you shall be an execration, and an astonishment, and a curse, and a reproach, and you shall see this place no more.”For their returning to Egypt will be as heinous a crime as that of the disobedience of the inhabitants of Jerusalem which brought YHWH’s anger and wrath on them. In the same way will His wrath be poured out on those who enter Egypt. They will experience the Levitical and Deuteronomic curses of being viewed with execration and astonishment (Leviticus 26:32; Deuteronomy 28:37), of being a curse and a reproach. and they will certainly never see their homeland again.

19 “Remnant of Judah, the Lord has told you, ‘Do not go to Egypt.’ Be sure of this: I warn you today

BARNES, "The request made in Jer_42:3 has been fulfilled: Yahweh has spoken. The prophet now adds these four verses as a sort of epilogue, in which he urges upon them the several points of the divine message. In the ten days which had intervened between the request and the answer Jeremiah had become aware that neither princes nor people were prepared to obey unless the answer was in accordance with their own wishes. He does therefore his best to convince them, but as usual it was his lot to speak the truth to willful men, and gain no hearing.

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CLARKE, "Go ye not into Egypt - Why? Because God knew, such was their miserable propensity to idolatry, that they would there adopt the worship of the country, and serve idols.

GILL, "The Lord hath said concerning you, O ye remnant of Judah,.... Or, "unto you" (w); by the mouth of the prophet; or, "against you" (x); that which was contrary to their inclination and will, as follows: go ye not into Egypt: this was the express command of God: know certainly that I have admonished you this day; not to go into Egypt: or, "have testified unto you" (y); the will of God concerning this matter; and therefore they could not plead ignorance.

HENRY 19-22, " That God knew their hypocrisy in their enquiries of him, and that when they asked what he would have them to do they were resolved to take their own way; and therefore the sentence which was before pronounced conditionally is made absolute. Having set before them good and evil, the blessing and the curse, in the close he makes application of what he had said. And here, (1.) He solemnly protests that he had faithfully delivered his message, Jer_42:19. The conclusion of the whole matter is, “Go not down into Egypt; you disobey the command of God if you do, and what I have said to you will be a witness against you; for know certainly that, whether you will hear or whether you will forbear, I have plainly admonished you; you cannot now plead ignorance of the mind of God.” (2.) He charges them with base dissimulation in the application they made to him for divine direction (Jer_42:20): “You dissembled in your hearts; you professed one thing and intended another, promising what you never meant to perform.” You have used deceit against your soul (so the margin reads it); for those that think to put a cheat upon God will prove in the end to have put a damning cheat upon themselves. (3.) He is already aware that they are determined to go contrary to the command of God; probably they discovered it in their countenance and secret mutterings already, before he had finished his discourse. However, he spoke from him who knew their hearts: “You have not obeyed the voice of the Lord your God; you have not a disposition to obey it.” Thus Moses, in the close of his farewell sermon, had told them (Deu_31:27, Deu_31:29), I know thy rebellion and thy stiff neck, and that you will corrupt yourselves. Admire the patience of God, that he is pleased to speak to those who, he knows, will not regard him, and deal with those who, he knows, will deal very treacherously, Isa_48:8. (4.) He therefore reads them their doom, ratifying what he had said before: Know certainly that you shall die by the sword, Jer_42:22. God's threatenings may be vilified, but cannot be nullified, by the unbelief of man. Famine and pestilence shall pursue these sinners; for there is no place privileged from divine arrests, nor can any malefactors go out of God's jurisdiction. You shall die in the place whither you desire to go. Note, We know not what is good for ourselves; and that often proves afflictive, and sometimes fatal, which we are most fond of and have our hearts most set upon.

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JAMISON, "I have admonished — literally, “testified,” that is, solemnly admonished, having yourselves as My witnesses; so that if ye perish, ye yourselves will have to confess that it was through your own fault, not through ignorance, ye perished.CALVIN, "Here the Prophet explains more fully their sin; for their punishment might have appeared extreme, had not their impiety been more clearly unfolded. He then says that this punishment ought not to be regarded as too rigid, because God had not once only protested against the Jews and admonished them in a solemn manner and before witnesses; but they to the last not, only despised his counsel and warnings, but proudly rejected them. And he adds, that they dealt falsely and perfidiously with God, because they pretended that they would be obedient as soon as the will of God was known; but they shewed that in reality they had no such purpose; for their own vanity and deceit took full possession of them when the Prophet answered them in God’s name; nor had they a desire to obey God.Let us now consider the words: Jehovah hath spoken against you, the remnant of Judah He again calls them a remnant, in order that they might remember that they had no reason any more to be proud. We know how the Jews while in prosperity disregarded the Prophets; for they were inebriated with their good fortune. But God had dissipated this pride, with which they were previously filled. The Prophet had also set before them the favor through which they had been liberated, that they might learn hereafter to submit to God and his word. For this reason then he called them a remnant, even to render them more attentive and teachable. But it was done without any benefit; for though their affairs were nearly hopeless, and they were reduced almost to nothing, yet they had not laid aside their high spirits. They were then still swollen with false confidence. But this warning, however, availed to render them more inexcusable.If ye enter into Egypt, he says, knowing know ye, or, knowing ye shall know. The verb is in the future tense, though it may be taken as an imperative. But the future tense is the most suitable, knowing ye shall know, that is, the event itself will teach you, but too late, as the foolish are never wise till after the evil has taken place. Knowing ye shall know that I have protested against you this day. God says that he had left nothing undone to bring the Jews to a right mind; for a protest is usually made in a solemn manner, witnesses being called in, so that no one can plead that. he has gone astray through ignorance. To take away then every ground of excuse, witnesses were wont to be called. Hence God speaks according to the common practice and in a forensic sense, and says that he had protested against the Jews, lest they should by chance offend through want of knowledge. It then follows, that they knowingly perished, as though they had sought their own destruction. COFFMAN, "Verse 19CERTAIN DOOM AWAITS THEM IN EGYPT

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"Jehovah hath spoken concerning you, O remnant of Judah, Go ye not into Egypt: know certainly that I have testified unto you this day. For ye have dealt deceitfully against your own souls; for ye sent me unto Jehovah your God, saying, Pray for us unto Jehovah our God; and according unto all that Jehovah our God shall say, so declare unto us, and we will do it. And I have this day declared it to you; but ye have not obeyed the voice of Jehovah your God in anything for which he hath sent me unto you. Now therefore know certainly that ye shall die by the sword, by the famine, and by the pestilence, in the place whither ye desire to go to sojourn there.""Ye have not obeyed the voice of Jehovah ..." (Jeremiah 42:21). Some scholars object to this statement and suppose that by bringing in Jeremiah 43:1-3 prior to this paragraph they might improve the sense. This is not necessary at all, for two reasons: (1) these words are not simple past tense, but the prophetic tense in which the future is spoken of as having already occurred, so certain is the fulfillment of God's Word; and (2) by reason of the people's rushing headlong to get ready for their departure to Egypt during that ten days in which the prophet had waited for the word of Jehovah, Jeremiah had already learned their answer. They were fully determined to go to Egypt, no matter what the Lord might say. "Jeremiah's answer here was from God, "from Him who knows the hearts of men."[9] This word from the holy prophet is similar to that of Moses in his final address to Israel, who told Israel, "I know thy rebellion, and thy stiff neck, and that you will corrupt yourselves" (Deuteronomy 31:27,29).COKE, "Jeremiah 42:19. The Lord hath said, &c.— God commanded the Jews by Moses not to have any commerce with Egypt, that they might not practise the idolatrous customs of that country; and this was the reason why he often reproved them by his prophets for making alliances with Egypt. But there were particular reasons at this time for so severe a prohibition; for the Jews had learned several of their idolatrous practices from the Egyptians, and were confirmed in them by their example. Besides, it was the rival kingdom, which contended for empire with that of Babylon. The Jews therefore, by seeking protection in Egypt, refused to submit themselves to the king of Babylon, to whom God had given the government of Judaea, and all the neighbouring countries. See chap. Jeremiah 27:6 and Lowth.REFLECTIONS.—1st, Jeremiah in all these changes had by divine Providence been preserved: perhaps he had retired to Anathoth, and thus escaped the massacre at Mizpah, and now joined Johanan's company. Hereupon, in their present difficulties,1. They unanimously resolve to consult him, and beg his prayers and advice. With greatest respect they approach him, desire a favourable acceptance of their request, and intreat him to pray for them; intimating how unworthy they thought themselves to open their lips, and what a confidence they placed in his interest in the divine regard. They were now reduced to a helpless few, as he saw; their condition truly deplorable, not knowing what to do, or whither to go, and therefore desiring divine direction. Note; In our difficulties and distress our first recourse should be made to

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God in prayer; and if we have not a prophet's word to guide us, we may hope for God's good providence to direct us.2. Jeremiah readily undertakes the task. The slights that he had received did not abate his zeal and regard for the welfare of his countrymen. His prayers shall be ever for them, and he promises faithfully to report what God should reveal to him. Note; (1.) Ministers should be men of prayer; it is this must make way for the efficacy of their advice. (2.) It is required of such to be faithful, delivering, without reserve, the whole counsel of God.3. They solemnly engage to conform to God's will entirely without reserve, and appeal to him for the uprightness of their intentions, professing their full conviction that it never can be well with them, unless they are unfeignedly obedient: a shocking piece of hypocrisy throughout, when they really meant nothing less. Note; (1.) They who would profit by a minister's prayers must pay serious attention to his preaching. (2.) We never can be sincere with God, if we do not obey his will so far as it is known to us. (3.) It can only then be ever well with us, when we are found following God in simplicity and truth.2nd, God might well have refused to be inquired of by those whose hypocrisy he well knew; but, after ten days of suspense, he vouchsafes them an answer, which Jeremiah, in a public convocation of all the people, from the least unto the greatest, faithfully delivers.1. God enjoins them to abide in the land where they were, nor think of going into Egypt; and, to engage them hereunto, he assures them of his own compassion towards them; that he repented of the evil that he had done unto them; would change his providential dispensations towards them; and, instead of the destruction which they apprehended, build and plant them in their own land. Nor need they fear the king of Babylon; since God would shew them mercies, he shall be disposed to do the same; God will restrain him, and save them from the revenge which they feared he would take, and cause them peaceably and comfortably to possess the heritage of the Lord, with all who, having taken shelter in the neighbouring countries, would return to join them. Note; (1.) God's mercy is the foundation of all our hopes and happiness. (2.) He has in his hands the hearts of kings, and can turn them according to his own will and wisdom. (3.) They who carefully obey God's will may humbly expect his blessing.2. He threatens them, in case of disobedience, with the most terrible destruction. If they refused to abide in Judaea, and, contrary to this clear declaration of God's will, thought themselves wiser than him, and wilfully resolved for Egypt, on the presumption that there they should see no war, or want of bread; he solemnly assures them, as many at least as set their faces to go into Egypt, and having the power might force the reluctant to join them, that thither God's wrath should pursue them; the evils that they feared should terribly overtake them; the pestilence, famine, and sword destroy them; so that not one of them should see their native land

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again; but all the storms of vengeance, which so lately broke upon Jerusalem, with redoubled fury should be poured upon them, and they be made an execration, and an astonishment, and a curse, and a reproach, to all who beheld their dire catastrophe. Note; (1.) They who think by sin to escape suffering, are only rushing on the thick bosses of God's buckler. (2.) The curse of God follows sinners close as their shadow; they can no more fly from it, than from themselves. (3.) They who have made themselves vile by their sin, God will make viler by the judgments that he will inflict upon them.3. The prophet reproaches them with their abominable hypocrisy, and, to leave them without excuse, repeats the warning, Go ye not into Egypt. They knew in their consciences the dissimulation which they had used, and that, before they inquired of God, they had taken their resolution to go, and were resolved to abide by it: therefore, since they were obstinately hardened, and refused to obey God's word, notwithstanding the solemn appeal they had made to him of their sincerity, their doom is unchangeably fixed; and in Egypt, where they chose to sojourn, they shall die by the sword, by the famine, and by the pestilence. Note; (1.) Dissemblers with God are sure to bring fearful ruin on their own souls. (2.) If sinners will not obey, yet it becomes us to bear our testimony, and leave them at least inexcusable in their iniquity. (3.) The favourite schemes which the sinner forms to perpetuate his prosperity, or secure himself from harm, hurry him only the sooner to the precipice of ruin. TRAPP, "Jeremiah 42:19 The LORD hath said concerning you, O ye remnant of Judah; Go ye not into Egypt: know certainly that I have admonished you this day.Ver. 19. Go ye not into Egypt.] Be ruled, or you will rue it when you have learned their evil manners, and shall perish in their punishments. It is better for you to be in cold irons at Babylon than to serve idols in Egypt at never so much liberty. Your fathers brought a golden calf thence; Jeroboam brought two.PETT, "Verses 19-22Recognising That They Have No Intention Of Obeying YHWH Jeremiah Pronounces Over Them What Is To Come On Them (Jeremiah 42:19-22).Having been brought down to being a remnant, Judah have now been given the opportunity to re-establish themselves as God’s people and renew God’s kingdom. God’s judgment was over and YHWH was willing to begin again with them. But in spite of their earlier commitment to obey His voice (which humanly speaking had brought them this offer) it is clear to Jeremiah from their reaction that it is their intention to turn away from the fulfilment of their promise.This was one of those moments in history when all future history could have been changed, but the stubbornness, hardheartedness and disobedience of the people prevented it from happening. And Jeremiah could only watch in despair and

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declare to them that because they had made false promises, sword, famine and pestilence would surely come on them in the very place where they had hoped to find safety.Jeremiah 42:19‘YHWH has spoken concerning you, O remnant of Judah, “Do not go into Egypt,”. Know certainly that I have testified to you this day.”Having watched the reactions of the people and their leaders Jeremiah realises with a sinking heart that they have no intention of obeying YHWH, and makes his last hopeless plea to ‘the remnant of Judah’. The ‘remnant of Judah’ were those for whom God had promised so much, but it was essential, if they were to retain their purity of faith, that they remain in Judah. They must not ‘go into Egypt’ with all that that will involve. And he emphasises that that was the command of YHWH which they had promised to obey, and which Jeremiah was now solemnly testifying to them.

20 that you made a fatal mistake when you sent me to the Lord your God and said, ‘Pray to the Lord our God for us; tell us everything he says and we will do it.’

BARNES, "Ye dissembled in your hearts - Or, “ye have led yourselves astray,” i. e., your sending me to ask counsel of God was an act of self-delusion. You felt so sure that God would direct you to go into Egypt, that now that He has spoken to the contrary, you are unable to reconcile yourselves to it.

CLARKE, "For ye dissembled in your hearts - What a most miserable and incorrigible people! Ingratitude, hypocrisy, rebellion, and cruelty seem to have been enthroned in their hearts! And what are they still? Just what their fathers were, except in the mere article of idolatry; and that they do not practice because they are indifferent to

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their own religion and to that of all others. Examine their devotions and their lives, and see whether Charity herself can say they believe in the God of Abraham!

GILL, "For ye dissembled in your hearts,.... Did not honestly and faithfully declare their intentions; they said one thing with their mouths, and meant another in their minds; they pretended they would act according to the will of God, as it should be made known to them by him, when they were determined to take their own way. Some render it, "ye have deceived me in your hearts" (z); the prophet, so Kimchi; by that which was in their hearts, not declaring what was their real intention and design: or, "ye have deceived your souls" (a); you have deceived yourselves and one another; I have not deceived you, nor the Lord, but you have put a cheat upon your own souls: or, "you have used deceit against your souls" (b); to the hurt of them, to your present ruin and everlasting destruction: when ye sent me unto the Lord your God; the prophet did not go of himself, they desired him to go: saying, pray for us unto the Lord our God; to be directed in the way they should go; so that the prophet did nothing but what they desired him to do: and according to all that the Lord our God shall say, so declare unto us, and we will do it; they pressed him to a faithful declaration of the will of God to them, and promised they would act according to it. Now he had done all this; he had been wire God, prayed unto him as they requested, and had brought them his mind and will, and made a faithful relation of it, and yet they did not attend to it; so that the deceit was not in him, but in them, as follows:

JAMISON, "dissembled in your hearts — rather, “ye have used deceit against your (own) souls.” It is not God, but yourselves, whom ye deceive, to your own ruin, by your own dissimulation (Gal_6:7) [Calvin]. But the words following accord best with English Version, ye have dissembled in your hearts (see on Jer_42:3) towards me, when ye sent me to consult God for you.CALVIN, "He now adds another circumstance, that they had sent him under the pretense of rare piety, as though they were in every way ready to render obedience to God. But he first says that they had deceived themselves, or had been deceived. The verb תעה, toe, from which the Hithpael comes, means to err or go astray. But interpreters do not agree; for some give this explanation, that they deceived the Prophet in their hearts, that is, that they craftily retained their perverse design of going to Egypt, and at the same time professed that they were ready to obey. But as the Prophet’s name is not mentioned here, this explanation seems unnatural. I therefore prefer the other explanation, that they deceived themselves; and ב, beth, is here redundant, as in many places: Ye deceived, then, your own souls, when ye sent me, he says, to Jehovah The Prophet intimates that when they sought to act craftily they were deceived; for God is wont to discover the astute, and when they devise this

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or that, they only weave snares and toils for themselves; and we see that craftiness ever brings the ungodly to ruin. The Prophet, according to this sense, derides that perverse affectation of astuteness, when the ungodly seek to deceive God; and he says that they deceived themselves, as we see also daily. Then he says that they themselves had been the authors of the evil, for they had brought themselves to ruin by their astute and crafty counsel, when they sent him to Jehovah. The כי , ki, is to be taken here as an adverb of time, When ye sent me to Jehovah your God, saying, Pray for us. (129)He reproves them not only for perfidy, but also for sacrilege, because they wickedly profaned the name of God. For it. was not to be endured that they should pretend a regard for religion, and testify that they would be obedient to God, and should at the same time cherish in their hearts that perverse intention which afterwards they discovered. And hence he not only relates that he had been sent, but that he had also been solicited to intercede for them. It was then a twofold sacrilege, for they had asked what would please God, and afterwards disregarded the prophecy, — and then they offered a prayer, and when God gave them an answer by his servant., they counted it as nothing! We now perceive why Jeremiah so expressly mentioned these two things.Pray for us to our God, and according to all which Jehovah our God shall say, relate thou to us: the people seemed to act with wonderful sincerity; they exhorted the Prophet to dissemble nothing, to add nothing and to diminish nothing’. What better can be wished than that men should lay aside all ambiguity and all evasions, and not wish God’s words to be corrupted? And this the Jews expressed in high terms, Whatever Jehovah our God shall answer, declare thou to us Here they seemed to have more zeal than Jeremiah himself; for they enjoined a law, that he should add nothing and diminish nothing, but that he should be a faithful interpreter of God’s will. They seemed then to be half-angels. They afterwards testified that they would do whatever God should command them.19.The word of Jehovah to you, the remnant of Judah, is this, Enter not into Egypt; knowing, know (or, surely know,) that I make this pro-20.test to you this day. Verily, ye do go greatly astray against your own selves; for ye sent me to Jehovah your God, etc., etc.The first clause is according to the Vulg. The express message was, not to enter into Egypt. What they were to know and remember was the protest he made to them. Then in verse 20th, he charges them with inconsistency, that they went astray from their own professions, and afterwards he specifies what they had promised. There is, according to this view, a consistency in the whole passage. The word soul is often taken for the person: “against your own selves,” is literally “against your own souls.” The meaning of the phrase is, that they belied themselves, as it is evident from what follows. The past tense in Hebrew may often be rendered by the present, as it refers to time up to the present and including the present. The future also in

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Hebrew may be rendered by the present, because it refers often to what is now and continues to be. — Ed. TRAPP, "Jeremiah 42:20 For ye dissembled in your hearts, when ye sent me unto the LORD your God, saying, Pray for us unto the LORD our God; and according unto all that the LORD our God shall say, so declare unto us, and we will do [it].Ver. 20. For ye dissembled in your hearts.] Heb., Ye seduced in your souls or in your minds. The Vulgate hath it, You deceived your souls, and not God, by playing fast and loose with him, by dealing with him ac si puer esset, scurra, vel morio, and if he sould be a boy, a baffoon or an idiot.WHEDON, "20. Ye dissembled, etc. — The marginal reading is better: ye have used deceit against your souls. That is, your self-delusion is against your own souls.PETT, "Jeremiah 42:20-21‘For you have dealt deceitfully against your own souls, for you sent me to YHWH your God, saying, “Pray for us to YHWH our God; and according unto all that YHWH our God shall say, so declare to us, and we will do it, and I have this day declared it to you. But you have not obeyed the voice of YHWH your God in anything for which he has sent me to you.’And he brings out that the reason for his final solemn plea is because he can see that all their past promises have been deceitful. They have even deceived themselves, ‘dealt deceitfully against their own souls’. He recognises that they have in fact from the beginning had no intention of obeying YHWHwhatever He said’, even though they may have convinced themselves otherwise. Their obedience had rather been conditional on YHWH aligning Himself with their own intentions, which in their view were the only safe ones. Their view was that YHWH had to fit in with what they saw as their only real hope of security, refuge in Egypt. For to them the might and security of Egypt under Pharaoh Hophra offered them their only hope. Thus when they had called on Jeremiah to pray to YHWH for guidance and had promised to do all that he declared to them as from YHWH, which was what he had done, they had done so only conditionally on it fitting in with their own inclinations.Refuge in Egypt had indeed always been the final choice for people in the land of Canaan. It was ever a safe haven in times of trouble and famine. And because in the past Egypt had always seen Canaan as a kind of protectorate the refuge was usually offered. Archaeology bears witness to how often parties of Canaanites were welcomed in Egypt. We can compare Abraham in Genesis 12:10; and Jacob in the time of Joseph (Genesis 42:1-3).‘But you have not obeyed the voice of YHWH your God in anything for which he has sent me to you.’ But the truth was that Israel had never obeyed the voice of YHWH, even though they claimed Him as their God. And they were not ready to

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obey Him now. This may be a reference back to Judah as a whole, linking these people before him with the previous behaviour of Judah, or it may simply indicate that he recognises that they have come to a decision, and that that decision was to disobey YHWH. Thus in their intentions they have already disobeyed YHWH, just as they always have in the past.PULPIT, "For ye dissembled in your hearts; rather, for ye have gone astray (from the right path) at the risk of your lives; or, another possible rendering, for ye hate led yourselves astray. Hypocrisy is certainly not the accusation which Jeremiah brings against the people.

21 I have told you today, but you still have not obeyed the Lord your God in all he sent me to tell you.

CLARKE, "Ye have not obeyed the voice - Though ye have requested to have this particular revelation of the Divine will, and promised obedience, yet have ye not done one thing for which ye sent me to inquire of the Lord.

GILL, "And now I have this day declared it unto you,.... The whole will of God, and had not kept back anything from them: but ye have not obeyed the voice of the Lord your God; or, "ye will not obey" (c); the prophet knew they would not obey the command of the Lord not to go into Egypt, either by his conversation with them during the ten days the answer of the Lord was deferred, by which he plainly saw they were determined to go into Egypt; or by their countenances and behaviour, while he was delivering the Lord's message to them; by what he observed in them, he knew what was said was not agreeable to them, and that their mind was to go into Egypt: or he had this, as others think, by divine revelation; though without that he knew the cast of this people, and what a rebellious and disobedient people they were, and had been, never obeying the voice of the Lord: nor any thing for which he hath sent me unto you: not anyone particular thing respecting this present affair; nor indeed any of his prophecies had they regarded, with which he had been sent to them before.

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JAMISON, "declared it — namely, the divine will.I ... but ye — antithesis. I have done my part; but ye do not yours. It is no fault of mine that ye act not rightly.

CALVIN, "He at length adds, And I have this day declared it to you Here he sets forth his own fidelity, not for the sake of boasting, but that their impiety might be reproved, who at length despised the oracle of God, which they had boasted that they would obey. Ye have not hearkened, he says, to the voice of Jehovah your God, and according to all the things on account of which he hath sent me to you. The Prophet again confirms the truth, that it was their own fault that the Jews did not follow what was right, and also what was for their good, for he had faithfully delivered to them what God had commanded. He now adds, —TRAPP, "Jeremiah 42:21 And [now] I have this day declared [it] to you; but ye have not obeyed the voice of the LORD your God, nor any [thing] for the which he hath sent me unto you.Ver. 21. But ye have not obeyed the voice of the Lord.] Nay, you take a clean contrary course, as if ye would despitefully spit in the face of Heaven, and wrestle a fall with the Almighty.

22 So now, be sure of this: You will die by the sword, famine and plague in the place where you want to go to settle.”

CLARKE, "Now therefore know certainly - As ye have determined to disobey, God has determined to punish. Ye may now follow the full bent of your wicked devices, and I will follow the requisitions of my justice. Ye shall die by the sword, by the pestilence, and by the famine, in the place whither ye desire to go to sojourn. Thus was their doom sealed.

With such dispositions and with such rebellion of heart, it is strange that they should put themselves to any trouble to inquire of the Lord relative to their future operations. They did not intend to obey; but as a matter of curiosity they would inquire to hear what the prophet might say; and if according to their own inclination, they would obey.72

GILL, "Now therefore know certainly,.... Or, "in knowing know" (d); they might assure themselves of this, that it would certainly come to pass, and most justly and deservedly; since it was at their own request the prophet sought the mind of the Lord for them, and had faithfully related it to them, and they had promised to observe it; wherefore, should they go into Egypt, as their inclination scented to be entirely that way, they must expect what follows: that ye shall die by the sword, by the famine, and by the pestilence; by one or other of these, or all of them; some by one, and some by another, as before threatened; evils they thought to escape by going thither, but which should surely follow them, and overtake them: in the place whither ye desire to go and to sojourn; that is, in Egypt, to which they had a strong inclination, where they greatly desired to be, pleased themselves with the thoughts of, and which they chose of their own will and pleasure for their habitation.

JAMISON, "sojourn — for a time, until they could return to their country. They expected, therefore, to be restored, in spite of God’s prediction to the contrary.CALVIN, "The Prophet at length concludes his discourse, after having mentioned the reasons why God would deal so severely with them, even because their perfidy, impiety, ingratitude, and obstinate contempt were unsufferable. After having then shewn that they had no reason to expostulate as though God were extremely rigid, he at length declares what end awaited them, even that they should die by the sword, famine, or pestilence, that is, that there would be no hope of safety to them, because if they escaped from the sword, they should be beset with famine, and if they evaded the famine, they should be destroyed by pestilence. It is a common mode of speaking with the Prophets, as it is well known, that when they intimate that the ungodly in vain hope for impunity, they represent God as having at his command all kinds of punishment.Ye shall then, he says, die in that place which ye seek for your sojourn, he again shews the object of the people, for they did not intend to dwell perpetually in Egypt, but only for a time, until there was liberty to return to their own country. In short, they wished to be restored, as it were, against God’s will; and yet they ceased not falsely to put forward the name of God, as hypocrites, who mock God, always do. Now follows, — TRAPP, "Jeremiah 42:22 Now therefore know certainly that ye shall die by the sword, by the famine, and by the pestilence, in the place whither ye desire to go [and] to sojourn.Ver. 22. Now, therefore, know certainly that ye shall die.] In running from death ye shall but run to it, as Jonah did.

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“ Quo fugis, Encelade? quaseunque accesseris orss,Sub Iove semper eris. ”PETT, "Jeremiah 42:22‘Now therefore know certainly that you will die by the sword, by the famine, and by the pestilence, in the place to which you desire to go to sojourn there.’Jeremiah thus pronounces on them YHWH’s final verdict. In the very place to which they intended to go in order tolivethere, sword and famine and pestilence will overtake them, bringing about their deaths. Rather than escaping from them they will have brought them upon themselves. And this is not just a possibility, but is a certainty.

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