Jeremiah · Chapter 42

Verse 1. The captains of the forces] The different leaders of the small bands or companies, collected from different parts of the land. The principal are those here named.

Verses 1-3. Then all the captains, and all the people — That is, both those captains, and many of the people; came near and said unto Jeremiah — Who was probably carried away with the other captives by Ishmael, and rescued by Johanan; Let, we beseech thee, our supplications be accepted before thee — Thus these men, though wretched hypocrites, yet address the prophet with great respect and reverence, and in words which implied that they thought themselves unworthy to be permitted to ask any favour of him. Probably the evidence they had had so lately of his being a true prophet of the Lord, by the accomplishment of all that he had foretold against both the city and temple, might in some measure occasion their showing him such respect. And pray for us, that the Lord may show us the way wherein we may walk — “It is the constant method of hypocrites to pretend an absolute submission to the will of God till that will is found to run counter to their inclinations or interest.” — Lowth.

Verse 1. Then came all the captains of the forces. yrc sari, the princes of the army. Johanan and Jezaniah are for dignity named last, because they were of royal blood. All the people, be their number more or less, attended also: their hopes and interests were now at stake. Those princes knew well the law, that God must be consulted; such also was the law of heathen nations. Nor would the eager people be satisfied without an oracle. The sanctuary being destroyed, they had no choice but to consult the identical prophet whose words they had long despised.

THE REMNANT DESIRE JEREMIAH TO INQUIRE OF GOD, 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.

Verses 1-3. Then all the captains, and all the people — That is, both those captains, and many of the people; came near and said unto Jeremiah — Who was probably carried away with the other captives by Ishmael, and rescued by Johanan; Let, we beseech thee, our supplications be accepted before thee — Thus these men, though wretched hypocrites, yet address the prophet with great respect and reverence, and in words which implied that they thought themselves unworthy to be permitted to ask any favour of him. Probably the evidence they had had so lately of his being a true prophet of the Lord, by the accomplishment of all that he had foretold against both the city and temple, might in some measure occasion their showing him such respect. And pray for us, that the Lord may show us the way wherein we may walk — “It is the constant method of hypocrites to pretend an absolute submission to the will of God till that will is found to run counter to their inclinations or interest.” — Lowth.

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.

Verse 3. That the Lord thy God may show us] They all thought there was no safety in Jerusalem or in Judea, and therefore determined to leave the land: but they did not know which might be the safest direction to take; for though they inclined to Egypt, yet they wished to know the mind of God on that point.

Verses 1-3. Then all the captains, and all the people — That is, both those captains, and many of the people; came near and said unto Jeremiah — Who was probably carried away with the other captives by Ishmael, and rescued by Johanan; Let, we beseech thee, our supplications be accepted before thee — Thus these men, though wretched hypocrites, yet address the prophet with great respect and reverence, and in words which implied that they thought themselves unworthy to be permitted to ask any favour of him. Probably the evidence they had had so lately of his being a true prophet of the Lord, by the accomplishment of all that he had foretold against both the city and temple, might in some measure occasion their showing him such respect. And pray for us, that the Lord may show us the way wherein we may walk — “It is the constant method of hypocrites to pretend an absolute submission to the will of God till that will is found to run counter to their inclinations or interest.” — Lowth.

THE REMNANT DESIRE JEREMIAH TO INQUIRE OF GOD, 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.

Verses 4-6. Then Jeremiah said, I have heard you, &c. — That is, I will do for you what you desire. I will pray unto the Lord your God — They called the Lord Jeremiah’s God: here Jeremiah calls him their God, both to remind them of God’s relation to them, and of their duty toward him. And whatsoever thing the Lord shall answer, I will declare — I will be faithful in giving you an account of what God shall reveal to me to be his will concerning you. Then they said, The Lord be a true and faithful witness, &c. — The words of this and the following verse imply a perfect oath, the form of which lies in appealing to God as a witness of the sincerity of the hearts of those that swear, for a security to those to whom the oath is given: which also includes a secret challenging of God to take vengeance upon those that give that security, if they should not act according to their promise. The thing these men promise is, that they would perfectly obey God’s will, whether agreeable or disagreeable to them. And they further declare they were convinced that their prosperity and happiness entirely depended upon their complying with God’s will, adding, That it may be well with us, &c.

4. I have heard you — I agree to your request. The Lord your God — As he was their God they had a right to prefer to him their requests.

Verse 5. The Lord be a true and faithful Witness] The Lord is such; and as ye have bound yourselves to obey his voice, he will register the covenant, and bless or curse according as ye shall conduct yourselves in this matter.

Verses 4-6. Then Jeremiah said, I have heard you, &c. — That is, I will do for you what you desire. I will pray unto the Lord your God — They called the Lord Jeremiah’s God: here Jeremiah calls him their God, both to remind them of God’s relation to them, and of their duty toward him. And whatsoever thing the Lord shall answer, I will declare — I will be faithful in giving you an account of what God shall reveal to me to be his will concerning you. Then they said, The Lord be a true and faithful witness, &c. — The words of this and the following verse imply a perfect oath, the form of which lies in appealing to God as a witness of the sincerity of the hearts of those that swear, for a security to those to whom the oath is given: which also includes a secret challenging of God to take vengeance upon those that give that security, if they should not act according to their promise. The thing these men promise is, that they would perfectly obey God’s will, whether agreeable or disagreeable to them. And they further declare they were convinced that their prosperity and happiness entirely depended upon their complying with God’s will, adding, That it may be well with us, &c.

5. A true and faithful witness — “True and faithful” are from the same root, and both occupy emphatic positions in the sentence. “True and faithful is Jehovah.”

V. 6. Good or evil-Whether grateful or ungrateful to us.

Verses 4-6. Then Jeremiah said, I have heard you, &c. — That is, I will do for you what you desire. I will pray unto the Lord your God — They called the Lord Jeremiah’s God: here Jeremiah calls him their God, both to remind them of God’s relation to them, and of their duty toward him. And whatsoever thing the Lord shall answer, I will declare — I will be faithful in giving you an account of what God shall reveal to me to be his will concerning you. Then they said, The Lord be a true and faithful witness, &c. — The words of this and the following verse imply a perfect oath, the form of which lies in appealing to God as a witness of the sincerity of the hearts of those that swear, for a security to those to whom the oath is given: which also includes a secret challenging of God to take vengeance upon those that give that security, if they should not act according to their promise. The thing these men promise is, that they would perfectly obey God’s will, whether agreeable or disagreeable to them. And they further declare they were convinced that their prosperity and happiness entirely depended upon their complying with God’s will, adding, That it may be well with us, &c.

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, (wna,) 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.

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

Verses 7-10. And it came to pass after ten days — Thus long they were held in suspense, perhaps to punish them for their hypocrisy, or to show that Jeremiah did not speak of himself nor what he would; for he could not speak when he would, but was obliged to wait for instructions; the word of the Lord came unto Jeremiah — Namely, the word mentioned, Jeremiah 40:1, to which the contents of the last two chapters, and the preceding part of this, are but an historical preface. Then called he Johanan, and all the captains, &c. — What the Lord had revealed to him he declared publicly, both to the captains and to all the people, to those in the lowest as well as to those in the highest station; and that fully and faithfully as he had received it. Thus saith the Lord, the God of Israel — If Jeremiah had been desired to direct them by his own prudence, probably he could not have determined what to advise them to, the case being certainly difficult: but what he has to advise is, that, which the Lord God of Israel, to whom they had sent him, directed to be said. If ye will still abide in this land — That is, If you will give up all thoughts of going into the land of Egypt, and abide where you are, or in any part of Judea under subjection to, and in the protection of, the king of Babylon, into whose power I have given you; then will I build you, &c. — Then will I see to your security and prosperity, and make you a happy people. For I repent me of the evil, &c. — I am satisfied with the punishment which your nation hath undergone, and now, if you do not destroy yourselves by new acts of disobedience, I will change the course of my providence toward you. God is said in Scripture to repent when he alters the outward methods of his providence toward any people or individual: see note on Genesis 6:6.

Ver. 7. After ten days the word of the Lord came to Jeremiah. The Chaldaic will fully bear us out in saying, that the Word was the glorious person of Christ. So it is in Jonah 4:4, 9, and in more than forty other places, especially in the book of Chronicles.—Their impetuous passions must wait for the oracle: he would not speak till their minds were calm, and till his words might be more persuasive.

JEREMIAH’S ANSWER, (A) SAFETY IN JUDEA, 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.

Verses 7-10. And it came to pass after ten days — Thus long they were held in suspense, perhaps to punish them for their hypocrisy, or to show that Jeremiah did not speak of himself nor what he would; for he could not speak when he would, but was obliged to wait for instructions; the word of the Lord came unto Jeremiah — Namely, the word mentioned, Jeremiah 40:1, to which the contents of the last two chapters, and the preceding part of this, are but an historical preface. Then called he Johanan, and all the captains, &c. — What the Lord had revealed to him he declared publicly, both to the captains and to all the people, to those in the lowest as well as to those in the highest station; and that fully and faithfully as he had received it. Thus saith the Lord, the God of Israel — If Jeremiah had been desired to direct them by his own prudence, probably he could not have determined what to advise them to, the case being certainly difficult: but what he has to advise is, that, which the Lord God of Israel, to whom they had sent him, directed to be said. If ye will still abide in this land — That is, If you will give up all thoughts of going into the land of Egypt, and abide where you are, or in any part of Judea under subjection to, and in the protection of, the king of Babylon, into whose power I have given you; then will I build you, &c. — Then will I see to your security and prosperity, and make you a happy people. For I repent me of the evil, &c. — I am satisfied with the punishment which your nation hath undergone, and now, if you do not destroy yourselves by new acts of disobedience, I will change the course of my providence toward you. God is said in Scripture to repent when he alters the outward methods of his providence toward any people or individual: see note on Genesis 6:6.

JEREMIAH’S ANSWER, (A) SAFETY IN JUDEA, 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.

Verses 7-10. And it came to pass after ten days — Thus long they were held in suspense, perhaps to punish them for their hypocrisy, or to show that Jeremiah did not speak of himself nor what he would; for he could not speak when he would, but was obliged to wait for instructions; the word of the Lord came unto Jeremiah — Namely, the word mentioned, Jeremiah 40:1, to which the contents of the last two chapters, and the preceding part of this, are but an historical preface. Then called he Johanan, and all the captains, &c. — What the Lord had revealed to him he declared publicly, both to the captains and to all the people, to those in the lowest as well as to those in the highest station; and that fully and faithfully as he had received it. Thus saith the Lord, the God of Israel — If Jeremiah had been desired to direct them by his own prudence, probably he could not have determined what to advise them to, the case being certainly difficult: but what he has to advise is, that, which the Lord God of Israel, to whom they had sent him, directed to be said. If ye will still abide in this land — That is, If you will give up all thoughts of going into the land of Egypt, and abide where you are, or in any part of Judea under subjection to, and in the protection of, the king of Babylon, into whose power I have given you; then will I build you, &c. — Then will I see to your security and prosperity, and make you a happy people. For I repent me of the evil, &c. — I am satisfied with the punishment which your nation hath undergone, and now, if you do not destroy yourselves by new acts of disobedience, I will change the course of my providence toward you. God is said in Scripture to repent when he alters the outward methods of his providence toward any people or individual: see note on Genesis 6:6.

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.

V. 10. I repent-I am satisfied with the punishment your nation hath undergone, and as to the remainder, will change the course of my providence.

Verse 10. For I repent me of the evil] The meaning is, As I have punished you only because you continued to be rebellious, I will arrest this punishment as soon as you become obedient to my word. You need not fear the king of Babylon if you have me for your helper; and I will so show mercy to you that he shall see it, and cease from afflicting you, as he shall see that I am on your side.

Verses 7-10. And it came to pass after ten days — Thus long they were held in suspense, perhaps to punish them for their hypocrisy, or to show that Jeremiah did not speak of himself nor what he would; for he could not speak when he would, but was obliged to wait for instructions; the word of the Lord came unto Jeremiah — Namely, the word mentioned, Jeremiah 40:1, to which the contents of the last two chapters, and the preceding part of this, are but an historical preface. Then called he Johanan, and all the captains, &c. — What the Lord had revealed to him he declared publicly, both to the captains and to all the people, to those in the lowest as well as to those in the highest station; and that fully and faithfully as he had received it. Thus saith the Lord, the God of Israel — If Jeremiah had been desired to direct them by his own prudence, probably he could not have determined what to advise them to, the case being certainly difficult: but what he has to advise is, that, which the Lord God of Israel, to whom they had sent him, directed to be said. If ye will still abide in this land — That is, If you will give up all thoughts of going into the land of Egypt, and abide where you are, or in any part of Judea under subjection to, and in the protection of, the king of Babylon, into whose power I have given you; then will I build you, &c. — Then will I see to your security and prosperity, and make you a happy people. For I repent me of the evil, &c. — I am satisfied with the punishment which your nation hath undergone, and now, if you do not destroy yourselves by new acts of disobedience, I will change the course of my providence toward you. God is said in Scripture to repent when he alters the outward methods of his providence toward any people or individual: see note on Genesis 6:6.

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.”

Verses 11, 12. Be not afraid of the king of Babylon — As if he had said, I know what you are afraid of; you fear lest the king of Babylon should send a force against you and utterly root you out, because one of your nation hath murdered his viceroy Gedaliah; but suffer not your passion of fear to rise too high on this account, and make you flee into Egypt. For I am with you to save you — For you shall have my presence with you, to deliver and preserve you, so that Nebuchadnezzar shall have neither inclination nor power to do you any harm. I will show mercies unto you that he may have mercy, &c. — We are beholden to God for all the compassion and kindness which we meet with from men; though we may receive good from their hands, it is God who inclines their hearts to do it. And cause you to return to your own land — The mercy which God here promises these men is, that the king of Babylon should give them liberty to go every one to his own inheritance; for at present they were banished by their own fears from their own houses and estates, though not from their own country.

11. Be not afraid of the king of Babylon — For his power to harm you comes from me, and I will say to him, “Hitherto, but no farther.” JEREMIAH’S ANSWER, (B) DESTRUCTION IN EGYPT, 13-18.

Verses 11, 12. Be not afraid of the king of Babylon — As if he had said, I know what you are afraid of; you fear lest the king of Babylon should send a force against you and utterly root you out, because one of your nation hath murdered his viceroy Gedaliah; but suffer not your passion of fear to rise too high on this account, and make you flee into Egypt. For I am with you to save you — For you shall have my presence with you, to deliver and preserve you, so that Nebuchadnezzar shall have neither inclination nor power to do you any harm. I will show mercies unto you that he may have mercy, &c. — We are beholden to God for all the compassion and kindness which we meet with from men; though we may receive good from their hands, it is God who inclines their hearts to do it. And cause you to return to your own land — The mercy which God here promises these men is, that the king of Babylon should give them liberty to go every one to his own inheritance; for at present they were banished by their own fears from their own houses and estates, though not from their own country.

JEREMIAH’S ANSWER, (A) SAFETY IN JUDEA, 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.

Verses 13-18. But if ye say, We will not dwell in this land, neither obey — Hebrew, [mv ytlbl, so as not to obey. If they did not continue in their own land, they disobeyed the voice of the Lord. Saying, No; we will go into the land of Egypt, where we shall see no war, &c. — Their great sin was unbelief: they would not take the promise of God as a security to them for a quiet and peaceable abode, and a supply of all their wants, in Judea: but they resolved to go into Egypt, where they expected to have a greater certainty of peace and plenty. Therefore the Lord declares by his prophet, that the evils which they feared in Canaan should overtake them with double violence in Egypt, namely, both the sword and famine, by which they should die, and that they should be an execration and an astonishment: a curse and a reproach: (verse 18,) as God had threatened to make the inhabitants of Jerusalem, Jeremiah 24:9, and 29:18, where see the notes. And ye shall see this place no more — And in this, saith God, will I deal worse with you than with those who were carried captive to Babylon; many of them shall return, after the time fixed for the duration of their captivity is expired, but you shall return into this land no more. There was this aggravation in the sin of those Jews to whom God was now speaking by his prophet, that they had lately seen his words, by the same prophet, fully verified; yet would not take warning, but ran into the same sin of unbelief.

Verses 13-18. But if ye say, We will not dwell in this land, neither obey — Hebrew, [mv ytlbl, so as not to obey. If they did not continue in their own land, they disobeyed the voice of the Lord. Saying, No; we will go into the land of Egypt, where we shall see no war, &c. — Their great sin was unbelief: they would not take the promise of God as a security to them for a quiet and peaceable abode, and a supply of all their wants, in Judea: but they resolved to go into Egypt, where they expected to have a greater certainty of peace and plenty. Therefore the Lord declares by his prophet, that the evils which they feared in Canaan should overtake them with double violence in Egypt, namely, both the sword and famine, by which they should die, and that they should be an execration and an astonishment: a curse and a reproach: (verse 18,) as God had threatened to make the inhabitants of Jerusalem, Jeremiah 24:9, and 29:18, where see the notes. And ye shall see this place no more — And in this, saith God, will I deal worse with you than with those who were carried captive to Babylon; many of them shall return, after the time fixed for the duration of their captivity is expired, but you shall return into this land no more. There was this aggravation in the sin of those Jews to whom God was now speaking by his prophet, that they had lately seen his words, by the same prophet, fully verified; yet would not take warning, but ran into the same sin of unbelief.

14. Egypt,… no war — A natural thought for the reason that in the recent troublous times the land of Egypt had been in a state of tranquillity. Egypt had indeed been defeated at Carchemish, but no battle had been fought on her own soil.

Verse 15. If ye—set your faces to enter into Egypt, &c.] Every evil that ye dreaded by staying in your own land shall come upon you in Egypt.

Verses 13-18. But if ye say, We will not dwell in this land, neither obey — Hebrew, [mv ytlbl, so as not to obey. If they did not continue in their own land, they disobeyed the voice of the Lord. Saying, No; we will go into the land of Egypt, where we shall see no war, &c. — Their great sin was unbelief: they would not take the promise of God as a security to them for a quiet and peaceable abode, and a supply of all their wants, in Judea: but they resolved to go into Egypt, where they expected to have a greater certainty of peace and plenty. Therefore the Lord declares by his prophet, that the evils which they feared in Canaan should overtake them with double violence in Egypt, namely, both the sword and famine, by which they should die, and that they should be an execration and an astonishment: a curse and a reproach: (verse 18,) as God had threatened to make the inhabitants of Jerusalem, Jeremiah 24:9, and 29:18, where see the notes. And ye shall see this place no more — And in this, saith God, will I deal worse with you than with those who were carried captive to Babylon; many of them shall return, after the time fixed for the duration of their captivity is expired, but you shall return into this land no more. There was this aggravation in the sin of those Jews to whom God was now speaking by his prophet, that they had lately seen his words, by the same prophet, fully verified; yet would not take warning, but ran into the same sin of unbelief.

Ver. 15, 16. If ye wholly set your faces to enter into Egypt—there ye shall die. They would run from one fire to another. For the truth and accomplishment of this prophecy, we have the testimony of Josephus, who describes the continuous wars of Nebuchadnezzar in the west, the siege of Tyre for thirteen years, Isaiah 23., and the conquest of Egypt, Libya, and other countries. The truth of prophecy has the seals of providence. See on Jeremiah 41:15.

Verse 16. 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.

Verses 13-18. But if ye say, We will not dwell in this land, neither obey — Hebrew, [mv ytlbl, so as not to obey. If they did not continue in their own land, they disobeyed the voice of the Lord. Saying, No; we will go into the land of Egypt, where we shall see no war, &c. — Their great sin was unbelief: they would not take the promise of God as a security to them for a quiet and peaceable abode, and a supply of all their wants, in Judea: but they resolved to go into Egypt, where they expected to have a greater certainty of peace and plenty. Therefore the Lord declares by his prophet, that the evils which they feared in Canaan should overtake them with double violence in Egypt, namely, both the sword and famine, by which they should die, and that they should be an execration and an astonishment: a curse and a reproach: (verse 18,) as God had threatened to make the inhabitants of Jerusalem, Jeremiah 24:9, and 29:18, where see the notes. And ye shall see this place no more — And in this, saith God, will I deal worse with you than with those who were carried captive to Babylon; many of them shall return, after the time fixed for the duration of their captivity is expired, but you shall return into this land no more. There was this aggravation in the sin of those Jews to whom God was now speaking by his prophet, that they had lately seen his words, by the same prophet, fully verified; yet would not take warning, but ran into the same sin of unbelief.

Ver. 15, 16. If ye wholly set your faces to enter into Egypt—there ye shall die. They would run from one fire to another. For the truth and accomplishment of this prophecy, we have the testimony of Josephus, who describes the continuous wars of Nebuchadnezzar in the west, the siege of Tyre for thirteen years, Isaiah 23., and the conquest of Egypt, Libya, and other countries. The truth of prophecy has the seals of providence. See on Jeremiah 41:15.

16. It shall come to pass — The evils which we seek to escape by disobedience we multiply unto ourselves thereby.

Verses 13-18. But if ye say, We will not dwell in this land, neither obey — Hebrew, [mv ytlbl, so as not to obey. If they did not continue in their own land, they disobeyed the voice of the Lord. Saying, No; we will go into the land of Egypt, where we shall see no war, &c. — Their great sin was unbelief: they would not take the promise of God as a security to them for a quiet and peaceable abode, and a supply of all their wants, in Judea: but they resolved to go into Egypt, where they expected to have a greater certainty of peace and plenty. Therefore the Lord declares by his prophet, that the evils which they feared in Canaan should overtake them with double violence in Egypt, namely, both the sword and famine, by which they should die, and that they should be an execration and an astonishment: a curse and a reproach: (verse 18,) as God had threatened to make the inhabitants of Jerusalem, Jeremiah 24:9, and 29:18, where see the notes. And ye shall see this place no more — And in this, saith God, will I deal worse with you than with those who were carried captive to Babylon; many of them shall return, after the time fixed for the duration of their captivity is expired, but you shall return into this land no more. There was this aggravation in the sin of those Jews to whom God was now speaking by his prophet, that they had lately seen his words, by the same prophet, fully verified; yet would not take warning, but ran into the same sin of unbelief.

Ver. 17. By famine and by pestilence. Both here, and at ver. 22, and at Jeremiah 44:13, where the word pestilence occurs, it is omitted by the

LXX.

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.”

Verses 13-18. But if ye say, We will not dwell in this land, neither obey — Hebrew, [mv ytlbl, so as not to obey. If they did not continue in their own land, they disobeyed the voice of the Lord. Saying, No; we will go into the land of Egypt, where we shall see no war, &c. — Their great sin was unbelief: they would not take the promise of God as a security to them for a quiet and peaceable abode, and a supply of all their wants, in Judea: but they resolved to go into Egypt, where they expected to have a greater certainty of peace and plenty. Therefore the Lord declares by his prophet, that the evils which they feared in Canaan should overtake them with double violence in Egypt, namely, both the sword and famine, by which they should die, and that they should be an execration and an astonishment: a curse and a reproach: (verse 18,) as God had threatened to make the inhabitants of Jerusalem, Jeremiah 24:9, and 29:18, where see the notes. And ye shall see this place no more — And in this, saith God, will I deal worse with you than with those who were carried captive to Babylon; many of them shall return, after the time fixed for the duration of their captivity is expired, but you shall return into this land no more. There was this aggravation in the sin of those Jews to whom God was now speaking by his prophet, that they had lately seen his words, by the same prophet, fully verified; yet would not take warning, but ran into the same sin of unbelief.

Verse 19. 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.

Verse 19. The Lord hath said, Go ye not into Egypt — The good prophet, knowing how much it concerned this people to believe and obey the message God had sent to them by him, repeats again what he had urged before, assuring them it was by the command of the Lord that he said it. Know certainly that I have admonished you this day — Hebrew, µkb ytdy[h, have testified to you, or, admonished you before witnesses. “God commanded the Jews, by Moses, not to have any commerce with Egypt, that they might not practise the idolatrous customs of that country, (Leviticus 18:3,) with whose idolatries they had been defiled during their sojourning there. Afterward he often reproved them by his prophets for making alliances with Egypt. And there were particular reasons, at this time, for so severe a prohibition, as the words here and in the context import, namely, because the Jews either learned several of their idolatrous practices from the Egyptians, or, at least were confirmed in those evil customs by their example. Besides, it was the rival kingdom that contended for empire with the Babylonians; and so the Jews going into Egypt for protection was, in effect, refusing to submit themselves to the king of Babylon, to whom God had decreed the government of Judea and all the neighbouring countries, Jeremiah 27:6.” — Lowth.

JEREMIAH REPROVES THEIR HYPOCRISY, 19-22.

19. I have admonished — Protested, testified against you.

Verse 20. 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 practise because they are indifferent to 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!

Verses 20-22. For ye dissembled in your hearts — Hebrew, µwt[th, have used deceit. They acted deceitfully, either toward God, calling him to bear witness to their sincerity in a matter in which they were not sincere; or toward the prophet, sending him to inquire of God for them, and promising to act according as God should direct, when they never intended it; or, toward their own souls, as the margin reads it. Thus Blaney, Surely ye have practised deceit against your own souls, following the Masoretic reading of the margin, confirmed by twenty-two MSS. and five editions. The LXX. read oti eponhreusasqe en yucaiv umwn; for you have acted wickedly in your souls, and the Vulgate, because you have deceived your souls. Now I have this day declared it to you — I went, according to your desire, to inquire of God for you; he revealed his will to me respecting you, and now I have as faithfully told you what it is. But ye have not obeyed, &c. — Or, will not obey. If it be asked how Jeremiah knew they would not obey God’s will in this instance, inasmuch as they had not yet declared their minds to him, it must be answered, God had made their intentions known to him. Now therefore know certainly that ye shall die by the sword, &c. — You think to avoid death by going to Egypt to sojourn for a little time, but you shall perish there, and that by those very deaths which, by going thither, you seek to avoid. Observe, reader, we must expect disappointment, misery, and ruin to follow actions done in disobedience to the revealed will of God.

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.

Verse 21. 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.

Verses 20-22. For ye dissembled in your hearts — Hebrew, µwt[th, have used deceit. They acted deceitfully, either toward God, calling him to bear witness to their sincerity in a matter in which they were not sincere; or toward the prophet, sending him to inquire of God for them, and promising to act according as God should direct, when they never intended it; or, toward their own souls, as the margin reads it. Thus Blaney, Surely ye have practised deceit against your own souls, following the Masoretic reading of the margin, confirmed by twenty-two MSS. and five editions. The LXX. read oti eponhreusasqe en yucaiv umwn; for you have acted wickedly in your souls, and the Vulgate, because you have deceived your souls. Now I have this day declared it to you — I went, according to your desire, to inquire of God for you; he revealed his will to me respecting you, and now I have as faithfully told you what it is. But ye have not obeyed, &c. — Or, will not obey. If it be asked how Jeremiah knew they would not obey God’s will in this instance, inasmuch as they had not yet declared their minds to him, it must be answered, God had made their intentions known to him. Now therefore know certainly that ye shall die by the sword, &c. — You think to avoid death by going to Egypt to sojourn for a little time, but you shall perish there, and that by those very deaths which, by going thither, you seek to avoid. Observe, reader, we must expect disappointment, misery, and ruin to follow actions done in disobedience to the revealed will of God.

JEREMIAH REPROVES THEIR HYPOCRISY, 19-22.

19. I have admonished — Protested, testified against you.

Verse 22. 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.

JEREMIAH

Verses 20-22. For ye dissembled in your hearts — Hebrew, µwt[th, have used deceit. They acted deceitfully, either toward God, calling him to bear witness to their sincerity in a matter in which they were not sincere; or toward the prophet, sending him to inquire of God for them, and promising to act according as God should direct, when they never intended it; or, toward their own souls, as the margin reads it. Thus Blaney, Surely ye have practised deceit against your own souls, following the Masoretic reading of the margin, confirmed by twenty-two MSS. and five editions. The LXX. read oti eponhreusasqe en yucaiv umwn; for you have acted wickedly in your souls, and the Vulgate, because you have deceived your souls. Now I have this day declared it to you — I went, according to your desire, to inquire of God for you; he revealed his will to me respecting you, and now I have as faithfully told you what it is. But ye have not obeyed, &c. — Or, will not obey. If it be asked how Jeremiah knew they would not obey God’s will in this instance, inasmuch as they had not yet declared their minds to him, it must be answered, God had made their intentions known to him. Now therefore know certainly that ye shall die by the sword, &c. — You think to avoid death by going to Egypt to sojourn for a little time, but you shall perish there, and that by those very deaths which, by going thither, you seek to avoid. Observe, reader, we must expect disappointment, misery, and ruin to follow actions done in disobedience to the revealed will of God.

JEREMIAH REPROVES THEIR HYPOCRISY, 19-22.

19. I have admonished — Protested, testified against you.