Jeremiah 42:3

42:1-6 To serve a turn, Jeremiah is sought out, and the captains ask for his assistance. In every difficult, doubtful case, we must look to God for direction; and we may still, in faith, pray to be guided by a spirit of wisdom in our hearts, and the leadings of Providence. We do not truly desire to know the mind of God, if we do not fully resolve to comply with it when we know it. Many promise to do what the Lord requires, while they hope to have their pride flattered, and their favourite lusts spared. Yet something betrays the state of their hearts.

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.

Among those delivered by Johanan from Ishmael had been Jeremiah and Baruch Jeremiah 43:6 ; and to them now all, without exception, come for counsel. Jezaniah - He is called Azariah in Jeremiah 43:2. The Septuagint, in both places, call him Azariah. Since there is little reason for identifying him with Jezaniah the Maachathite Jeremiah 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.

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

"And there drew near all the captains, namely, Johanan the son of Kareah, and Jezaniah the son of Hoshaiah, and all the people, from little to great, Jeremiah 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); Jeremiah 42:3 . That Jahveh thy God may tell us the way in which we should go, and the thing that we should do." Of the captains, two, viz., Johanan and Jezaniah, are mentioned as the leaders of the people and the directors of the whole undertaking, who also, Jeremiah 42:1 ., insolently accuse the prophet of falsehood, and carry out the proposed march to Egypt. Jezaniah is in Jeremiah 40:8 called the Maachathite; here he is named in connection with his father, "the son of Hoshaiah;" while in Jeremiah 43:2 , in conjunction with Johanan the son of Kareah, Azariah the son of Hoshaiah is mentioned, which name the lxx also have in Jeremiah 42:1 of this chapter. Hitzig, Ewald, etc., are consequently of the opinion that יזניה in our verse has been written by mistake for עזריה. But more probable is the supposition that the error is in the עזריה of Jeremiah 43:2 , inasmuch as there is no reason to doubt the identity of Jezaniah the son of Hoshaiah with the Jezaniah descended from Maacha ( Jeremiah 40:8 ); and the assumption that יזניה is incorrect in two passages ( Jeremiah 42:1 and Jeremiah 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 ( Jeremiah 41:16 ). תּפּל־נא as in Jeremiah 37:20 ; see on Jeremiah 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 Nהgelsbach considers a piece of hypocrisy, and the form of asking the prophet "a mere farce," since it is quite plain from Jeremiah 43:1-6 that the desire to go to Egypt was already deeply rooted in their minds, and from this they would not allow themselves to be moved, even by the earnest warning of the prophet. But to hypocrites, who were playing a mere farce with the prophet, the Lord would have probably replied in a different way from what we find in Jeremiah 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.

The "all" countries implies a future restoration of Israel more universal than that from Babylon. 38. (Jeremiah 30:22; 24:7). 39. one heart —all seeking the Lord with one accord, in contrast to their state when only scattered individuals sought Him (Ezekiel 11:19, 20; Zephaniah 3:9). for … good of them —(Psalms 34:12-15). 40. (Jeremiah 31:31, 33; Isaiah 55:3). not depart from me —never yet fully realized as to the Israelites. I will not turn away from them … good —(Isaiah 30:21). Jehovah compares Himself to a sedulous preceptor following his pupils everywhere to direct their words, gestures. put my fear in … hearts … not depart from me —Both the conversion and perseverance of the saints are the work of God alone, by the operation of the Holy Spirit. 41. rejoice over them —(Deuteronomy 30:9; Isaiah 62:5; 65:19; Zephaniah 3:17). plant … assuredly —rather, "in stability," that is, permanently, for ever (Jeremiah 24:6; Amos 9:15). 42. (Jeremiah 31:28). The restoration from Babylon was only a slight foretaste of the grace to be expected by Israel at last through Christ. 43. (Jeremiah 32:15). whereof ye say, It is desolate —(Jeremiah 33:10). 44. Referring to the forms of contract (Jeremiah 32:10-12): Benjamin —specified as Anathoth; Jeremiah's place of residence where the field lay (Jeremiah 32:8), was in it. ## CHAPTER 33 Jeremiah 33:1-26. P ROPHECY OF THE R ESTORATION FROM B ABYLON , AND OF M ESSIAH AS K ING AND P RIEST. 1. shut up —(Jeremiah 32:2, 3; 2 Timothy 2:9).

this. Their request was, that he would put up his prayer to God for the remnant, for now there was but a small remnant of Jews left, a few of many. Jeremiah 42:3 The thing they would have him pray to God for, was direction what they should do in this desolate state into which God had brought them. What could be more pious? a practice founded upon a Divine precept, and encouraged by a promise, Pro_3:6, Acknowledge him in all thy ways, and he shall direct thy steps. But we may well apply here what God had said to their forefathers, Deu_5:29, when they had so freely promised their obedience to the law of God, Oh that there were such an heart in them, &c. ## Jeremiah 42:4 I have heard you; that is, I will do for you according as you desire. And I will be faithful in giving you an account of what God shall reveal to me to be his will on your behalf. They called God Jeremiah’s God, here Jeremiah calls him their God , both to mind them of God’s relation to them, and their duty towards him. Jeremiah 42:5 No text from Poole on this verse.