Exegetical and Hermeneutical Commentary of 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.
19. This connects well with Jer 42:14, assuming (see introd. note) that Jer 42:15-18 are by a supplementer.
Fuente: The Cambridge Bible for Schools and Colleges
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.
Fuente: Albert Barnes’ Notes on the Bible
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.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
The good prophet, knowing how much it concerned this people to listen unto him, and to believe and obey what he said, repeats again the same thing which he had said before, assuring them that it was the Lord commanded him to say this to them. Critics note that the word which we translate admonish, in this form, signifieth to admonish before witnesses.
Fuente: English Annotations on the Holy Bible by Matthew Poole
19. I have admonishedliterally,”testified,” that is, solemnly admonished, havingyourselves as My witnesses; so that if ye perish, yeyourselves will have to confess that it was through your own fault,not through ignorance, ye perished.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
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.
w “alloquitur vos”, Junius Tremellius “ad vos”, so some in Vatablus. x “Contra vos”, Calvin. y “contestatus sum vos”, Montanus, Piscator, Cocceius.
Fuente: John Gill’s Exposition of the Entire Bible
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.
Fuente: Calvin’s Complete Commentary
JEREMIAH REPROVES THEIR HYPOCRISY, Jer 42:19-22.
19. I have admonished Protested, testified against you.
Fuente: Whedon’s Commentary on the Old and New Testaments
Recognising That They Have No Intention Of Obeying YHWH Jeremiah Pronounces Over Them What Is To Come On Them ( Jer 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 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.
Jer 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.
Jer 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 YHWH whatever 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 Gen 12:10; and Jacob in the time of Joseph (Gen 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 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.
Jer 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 to live there, 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.
Fuente: Commentary Series on the Bible by Peter Pett
Jer 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. Jer 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 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 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.
Fuente: Commentary on the Holy Bible by Thomas Coke
I cannot sufficiently admire the faithfulness of the Prophet, in times of such general danger. What an uniformity Jeremiah manifested, in his office of speaking the truths of God. Oh! for the Lord to give his Church, in all ages, faithful ministers like him, whether men will hear, or whether they will forbear!
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Jer 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.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Go ye not into Egypt. This had ever been a standing command for Israel (Deu 17:16. Isa 31:1. Eze 17:15).
admonished = testified against.
Fuente: Companion Bible Notes, Appendices and Graphics
Go: God knew, that such was their miserable propensity to idolatry, that they would adopt the idolatrous worship of Egypt. Add to which, their going thither for protection was in effect refusing to submit to the king of Babylon, to whom God had decreed the rule of Judah and the neighbouring kingdoms. Deu 17:16, Isa 30:1-7, Isa 31:1-3, Eze 17:15
know: Jer 38:21, Eze 3:21, Act 20:26, Act 20:27
admonished you: Heb. testified against you, Deu 31:21, 2Ch 24:19, Neh 9:26, Neh 9:29, Neh 9:30, Act 2:40, Eph 4:17, 1Th 4:6
Reciprocal: 2Ki 17:13 – testified Neh 13:15 – I testified Isa 21:12 – if Jer 41:17 – to go Eze 3:19 – if thou Act 4:10 – known
Fuente: The Treasury of Scripture Knowledge
Jer 42:19. This verse sums up the warning that God gave to his people. Remnant of Judah means the small number of the kingdom of Judah who had survived the overthrow of Jerusalem. and had been given permission to remain in Palestine.
Fuente: Combined Bible Commentary
Jer 42:19. 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, , 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, (Lev 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, Jer 27:6. Lowth.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Jeremiah added that his hearers should understand that the Lord was clearly telling them not to go to Egypt. He also reminded them that they had asked him to secure God’s directions for them in prayer, and had promised to do whatever He commanded.