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,
2 and said to Jeremiah the prophet, “Please let our supplication be presented before you, and pray for us to Yahweh your God, even for all this remnant, for we are left but a few of many, as your eyes see us,
3 that Yahweh your God may show us the way in which we should walk, and the things that we should do.”
4 Then Jeremiah the prophet said to them, “I have heard you. Behold, I will pray to Yahweh your God according to your words; and it will happen that whatever thing Yahweh answers you, I will declare it to you. I will keep nothing back from you.”
5 Then they said to Jeremiah, “May Yahweh be a true and faithful witness among us, if we don’t do according to all the word with which Yahweh your God sends you to tell us.
6 Whether it is good, or whether it is bad, we will obey the voice of Yahweh our God, to whom we send you; that it may be well with us, when we obey the voice of Yahweh our God.”
7 After ten days, Yahweh’s word came to Jeremiah.
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,
9 and said to them, “Yahweh, the God of Israel, to whom you sent me to present your supplication before him, says:
10 ‘If you will still live in this land, then I will build you, and not pull you down, and I will plant you, and not pluck you up; for I grieve over the distress that I have brought on you.
11 Don’t be afraid of the king of Babylon, of whom you are afraid. Don’t be afraid of him,’ says Yahweh, ‘for I am with you to save you, and to deliver you from his hand.
12 I will grant you mercy, that he may have mercy on you, and cause you to return to your own land.
13 “‘But if you say, “We will not dwell in this land,” so that you don’t obey Yahweh your God’s voice,
14 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 we will dwell;”’
15 now therefore hear Yahweh’s word, O remnant of Judah! Yahweh of Armies, the God of Israel, says, ‘If you indeed set your faces to enter into Egypt, and go to live there,
16 then it will happen that the sword, which you fear, will overtake you there in the land of Egypt; and the famine, about which you are afraid, will follow close behind you there in Egypt; and you will die there.
17 So will it be with all the men who set their faces to go into Egypt to live there. They will die by the sword, by the famine, and by the pestilence. None of them will remain or escape from the evil that I will bring on them.’
18 For Yahweh of Armies, the God of Israel, says: ‘As my anger and my wrath has been poured out on the inhabitants of Jerusalem, so my wrath will be poured out on you, when you enter into Egypt; and you will be an object of horror, an astonishment, a curse, and a reproach; and you will see this place no more.’
7 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
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Oldest first.
Josephus37–c. 100JewishAntiquities of the Jews · on Jeremiah 42:1–18Now while they were under this deliberation, Johanan, the son of Kareah, and the rulers that were with him, came to Jeremiah the prophet, and desired that he would pray to God, that because they were at an utter loss about what they ought to do, he would discover it to them, and they sware that they would do whatsoever Jeremiah should say to them. And when the prophet said he would be their intercessor with God, it came to pass, that after ten days God appeared to him, and said that he should inform Johanan, and the other rulers, and all the people, that he would be with them while they continued in that country, and take care of them, and keep them from being hurt by the Babylonians, of whom they were afraid; but that he would desert them if they went into Egypt, and, out of this wrath against them, would inflict the same punishments upon them which they knew their brethren had already endured.
Now while they were under this deliberation, Johanan, the son of Kareah, and the rulers that were with him, came to Jeremiah the prophet, and desired that he would pray to God, that because they were at an utter loss about what they ought to do, he would discover it to them, and they sware that they would do whatsoever Jeremiah should say to them. And when the prophet said he would be their intercessor with God, it came to pass, that after ten days God appeared to him, and said that he should inform Johanan, and the other rulers, and all the people, that he would be with them while they continued in that country, and take care of them, and keep them from being hurt by the Babylonians, of whom they were afraid; but that he would desert them if they went into Egypt, and, out of this wrath against them, would inflict the same punishments upon them which they knew their brethren had already endured.
Josephus, Antiquities of the Jews, Antiquities 10.9.6; translated by William Whiston (1737); the text of Project Gutenberg. The edition
A Jewish priest from Jerusalem who fought Rome in the war of 66–70 and afterwards wrote the history of his people for Greek readers.
John Calvin1509–1564ReformedCommentaries · on Jeremiah 42:5–6They 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.
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.
John Calvin, Commentaries, on 42:5–6; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Jeremiah 42:11He 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.
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.
Matthew Henry, Commentary on the Whole Bible, on 42:7–22; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Gill1697–1771BaptistAn Exposition of the Old and New Testament · on Jeremiah 42:7Abarbinel 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.
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.
John Gill, An Exposition of the Old and New Testament, on 42:7; 1746–1763; the text of the Free Use Bible API. The edition
An English Baptist pastor in London and a scholar of Hebrew and the rabbis, who wrote a verse-by-verse commentary on the whole Bible.
Jamieson, Fausset and Brownpublished 1871Presbyterian and AnglicanA Commentary, Critical and Explanatory, on the Old and New Testaments · on Jeremiah 42:3They 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 (Kg1 22:13). Compare Jeremiah's answer (Jer 42:4) with Micaiah's (Kg1 22:14).
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 (Kg1 22:13). Compare Jeremiah's answer (Jer 42:4) with Micaiah's (Kg1 22:14).
Jamieson, Fausset and Brown, A Commentary, Critical and Explanatory, on the Old and New Testaments, on 42:3; 1871; the text of the Free Use Bible API. The edition
Three ministers, two Scottish Presbyterians and an Irish Anglican, whose commentary on the whole Bible was written to be short and plain.
Keil and Delitzsch1807–1888 and 1813–1890LutheranBiblical Commentary on the Old Testament · on Jeremiah 42:2–3But 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.
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.
Keil and Delitzsch, Biblical Commentary on the Old Testament, on 42:1–6; translated by James Martin and others (Edinburgh, 1866–1891); the text of the Free Use Bible API. The edition
Carl Friedrich Keil and Franz Delitzsch, two German Lutheran scholars of Hebrew whose commentary on the Old Testament is still read for its learning.
Keil and Delitzsch1807–1888 and 1813–1890LutheranBiblical Commentary on the Old Testament · on Jeremiah 42:7The 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.
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.
Keil and Delitzsch, Biblical Commentary on the Old Testament, on 42:7–11; translated by James Martin and others (Edinburgh, 1866–1891); the text of the Free Use Bible API. The edition
Carl Friedrich Keil and Franz Delitzsch, two German Lutheran scholars of Hebrew whose commentary on the Old Testament is still read for its learning.
Jeremiah 42
Jeremiah 42:1–18, World English Bible
Jeremiah 42 in the Bible · Told in the Story: Chapter 6, After the Fall
What others have written
7 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Oldest first.
Josephus37–c. 100JewishAntiquities of the Jews · on Jeremiah 42:1–18Now while they were under this deliberation, Johanan, the son of Kareah, and the rulers that were with him, came to Jeremiah the prophet, and desired that he would pray to God, that because they were at an utter loss about what they ought to do, he would discover it to them, and they sware that they would do whatsoever Jeremiah should say to them. And when the prophet said he would be their intercessor with God, it came to pass, that after ten days God appeared to him, and said that he should inform Johanan, and the other rulers, and all the people, that he would be with them while they continued in that country, and take care of them, and keep them from being hurt by the Babylonians, of whom they were afraid; but that he would desert them if they went into Egypt, and, out of this wrath against them, would inflict the same punishments upon them which they knew their brethren had already endured.
Josephus, Antiquities of the Jews, Antiquities 10.9.6; translated by William Whiston (1737); the text of Project Gutenberg. The edition
A Jewish priest from Jerusalem who fought Rome in the war of 66–70 and afterwards wrote the history of his people for Greek readers.
John Calvin1509–1564ReformedCommentaries · on Jeremiah 42:5–6They 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.
John Calvin, Commentaries, on 42:5–6; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Jeremiah 42:11He 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.
Matthew Henry, Commentary on the Whole Bible, on 42:7–22; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Gill1697–1771BaptistAn Exposition of the Old and New Testament · on Jeremiah 42:7Abarbinel 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.
John Gill, An Exposition of the Old and New Testament, on 42:7; 1746–1763; the text of the Free Use Bible API. The edition
An English Baptist pastor in London and a scholar of Hebrew and the rabbis, who wrote a verse-by-verse commentary on the whole Bible.
Jamieson, Fausset and Brownpublished 1871Presbyterian and AnglicanA Commentary, Critical and Explanatory, on the Old and New Testaments · on Jeremiah 42:3They 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 (Kg1 22:13). Compare Jeremiah's answer (Jer 42:4) with Micaiah's (Kg1 22:14).
Jamieson, Fausset and Brown, A Commentary, Critical and Explanatory, on the Old and New Testaments, on 42:3; 1871; the text of the Free Use Bible API. The edition
Three ministers, two Scottish Presbyterians and an Irish Anglican, whose commentary on the whole Bible was written to be short and plain.
Keil and Delitzsch1807–1888 and 1813–1890LutheranBiblical Commentary on the Old Testament · on Jeremiah 42:2–3But 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.
Keil and Delitzsch, Biblical Commentary on the Old Testament, on 42:1–6; translated by James Martin and others (Edinburgh, 1866–1891); the text of the Free Use Bible API. The edition
Carl Friedrich Keil and Franz Delitzsch, two German Lutheran scholars of Hebrew whose commentary on the Old Testament is still read for its learning.
Keil and Delitzsch1807–1888 and 1813–1890LutheranBiblical Commentary on the Old Testament · on Jeremiah 42:7The 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.
Keil and Delitzsch, Biblical Commentary on the Old Testament, on 42:7–11; translated by James Martin and others (Edinburgh, 1866–1891); the text of the Free Use Bible API. The edition
Carl Friedrich Keil and Franz Delitzsch, two German Lutheran scholars of Hebrew whose commentary on the Old Testament is still read for its learning.