Jeremiah 42:9

42:7-22 If we would know the mind of the Lord in doubtful cases, we must wait as well as pray. God is ever ready to return in mercy to those he has afflicted; and he never rejects any who rely on his promises. He has declared enough to silence even the causeless fears of his people, which discourge them in the way of duty. Whatever loss or suffering we may fear from obedience, is provided against in God's word; and he will protect and deliver all who trust in him and serve him. It is folly to quit our place, especially to quit a holy land, because we meet with trouble in it. And the evils we think to escape by sin, we certainly bring upon ourselves. We may apply this to the common troubles of life; and those who think to avoid them by changing their place, will find that the grievances common to men will meet them wherever they go. Sinners who dissemble with God in solemn professions especially should be rebuked with sharpness; for their actions speak more plainly than words. We know not what is good for ourselves; and what we are most fond of, and have our hearts most set upon, often proves hurtful, and sometimes fatal.

And said unto them, thus saith the Lord, the God of Israel,.... That had chosen Israel; had a favour for that people, and bestowed many blessings on them, and continued in a covenant relation to them; and therefore what he said should be regarded by them. This preface is made by the prophet, to show that what he was about to say was not of himself, and in his own name; but was from the Lord, and who bore a good will to them; and therefore whatever he said should be taken in good part, and as what was best for them: unto whom ye sent me, to present your supplication before him; or, "to cause your supplication to fall before him" (t); to make it in the most humble and submissive manner; and which carries in it other arguments to engage them to obey the word of the Lord he brought to them; both because they had sent him to the Lord on this errand, to get a word from him; and by him had entreated him for it, in the most suppliant manner. The word from the Lord follows: (t) "ut cadere facerem preces vestras coram ipso", Schmidt.

After ten days - On previous occasions Jeremiah when consulted answered at once Jeremiah 21:3 . The present delay (compare Jeremiah 28:12 ) was probably granted by God in order to free the minds of the people from the panic caused by the murder of Gedaliah and their fear of Chaldaean vengeance. Jeremiah could have had no doubt that the flight into Egypt was contrary to the tenor of his former prophecies.

The prophet after ten days, all which time some (but upon what ground I know not) think he spent in prayer, receiveth an answer from God, which he presently communicates to the princes and people, with a preface that containeth in it many arguments to have induced this compliance with it: 1. Because it came from the Lord. 2. From that God who, as he was in covenant with Israel, so in all the course of his providence had so carried himself to them, as they had no just reason to suspect either his kindness or his power. 3. From their employing of him to seek God upon their behalf.

7. 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 (De 8:2). True obedience bows to God's time, as well as His way and will.

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 Ngelsbach as "in harmony with modern science, but unhistorical;" it should rather be called unscriptural, as resting on a denial of divine inspiration. The reason why the Lord did not make known His will to the prophet for ten days was a disciplinary one. By waiting, those who asked would get time for bethinking themselves, and for quietly considering the situation of affairs, so that they might be able, calmly and collectedly, to receive and obey the answer of God, which was far from satisfying the fears and wishes of their heart. Jeremiah 42:8 . Jeremiah called the captains and all the people together, and announced to them as follows: Jeremiah 42:9 . "Thus saith Jahveh, the God of Israel, to whom ye have sent me, that I might bring your supplication before Him: Jeremiah 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. Jeremiah 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.

Jeremiah 42:12 . And I will get pity for you, so that he shall take pity on you, and bring you back to your land. Jeremiah 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, Jeremiah 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. - Jeremiah 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, Jeremiah 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. Jeremiah 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. Jeremiah 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. - Jeremiah 42:19 . Jahveh hath spoken to you, O remnant of Judah.

18 . incline … and behold (lit. see )] Almost exactly the words in Hezekiah’s prayer, 2 Kings 19:16 (= Isaiah 37:17 ). desolations ] Daniel 9:26 : cf. Isaiah 49:19 ; Isaiah 61:4 (twice). over which thy name hath been called ] i.e. of which Thou art the Owner. The sense of the expression appears from 2 Samuel 12:28 , ‘lest I take the city, and my name be called over it ,’ in token, viz. of my having conquered it. The expression is often used, especially in Deuteronomic writers, of the people of Israel, Jerusalem, or the Temple, as Daniel 9:19 ; Deuteronomy 28:10 ; Jeremiah 7:10-11 ; Jeremiah 7:14 ; Jeremiah 7:30 ; Jeremiah 14:9 ; Jeremiah 25:29 ; 1 Kings 8:43 ; Isaiah 63:10 . The paraphrase of A.V., R.V., ‘which is called by my name,’ weakens and obscures the real force of the expression. Cf. further on Amos 9:12 . present ] lit. cause to fall : so Daniel 9:20 , Jeremiah 38:26 ; Jeremiah 42:2 ; Jeremiah 42:9 ; cf. Jeremiah 36:7 (lit ‘ their supplication will fall before Jehovah’), Jeremiah 37:20 (here in the sense of being accepted). The expression does not occur elsewhere in the O.T.: Prof. Kirkpatrick compares, however, Bar 2:19 ( οὐ … καταβάλλομεν τὸν ἔλεον we do not cast down our supplication). for … for ] properly on (the ground of). thy great compassions ] Daniel 9:9 . The same expression in Nehemiah 9:19 ; Nehemiah 9:27 ; Nehemiah 9:31 (A.V., R.V., ‘manifold mercies’): cf. 2 Samuel 24:14 (‘for his compassions are great’), Psalm 119:156 .