The Bible Says
Jeremiah 42:7-17 Meaning

In Jeremiah 42:7, Jeremiah explains that, Now at the end of ten days the word of the LORD came to Jeremiah (v. 7). The ten-day delay is significant. It demonstrates that Jeremiah did not speak presumptively or offer quick assurances. Prophetic revelation came according to God’s own timing, not human urgency.

This delay mirrors earlier prophetic patterns. Daniel waited weeks before receiving an angelic response (Daniel 10:12-14), and Habakkuk was told to "wait" for the fulfillment of God’s answer (Habakkuk 2:3). The ten-day interval highlights that even in national crisis, God’s guidance is deliberate, not impulsive. It also reveals Jeremiah’s integrity—he did not rush to offer his own opinion.

Once God spoke, Jeremiah called for Johanan the son of Kareah and all the commanders of the forces that were with him, and for all the people both small and great (v. 8). This gathering included leadership and ordinary citizens, emphasizing that the instruction applied universally to the entire remnant.

Mentioning "small and great" echoes earlier passages where all segments of Judah were accountable for disobedience (Jeremiah 6:13; 8:10). Here, however, it underscores inclusiveness: every survivor needed to hear the divine command before major decisions were made. This parallels Moses assembling all Israel before delivering covenantal instruction in Deuteronomy 29:10-13.

In Jeremiah 42:9, Jeremiah reminded them that he is delivering God’s answer to the request they themselves initiated, and said to them, "Thus says the LORD the God of Israel, to whom you sent me to present your petition before Him" (v. 9). The framing is deliberate. Jeremiah emphasizes that the message is not his own counsel but the response to their inquiry. They had solemnly vowed in Jeremiah 42:5-6 to obey whatever God said, whether pleasing or difficult.

This verse establishes accountability. The remnant cannot claim that Jeremiah acted independently or that his message reflected personal preference. The situation mirrors Israel at Sinai promising, "All that the LORD has spoken we will do" (Exodus 19:8), even though they would repeatedly resist God’s commands. Jeremiah’s statement prepares the ground for the remnant’s eventual disobedience in chapter 43.

God’s first promise states that "'If you will indeed stay in this land, then I will build you up and not tear you down, and I will plant you and not uproot you; for I will relent concerning the calamity that I have inflicted on you'" (v. 10). The "build up" and "plant" language intentionally contrasts with Jeremiah’s early commission to "pluck up and break down" (Jeremiah 1:10). The destructive phase of judgment is complete; the opportunity for restoration now begins.

The imagery resembles God’s promises in Jeremiah 24:6 and 31:28, where He assures that despite exile and ruin, He will one day restore and rebuild. God explicitly states a willingness to "relent" from judgment, echoing the principle in Jeremiah 18:7-8: if a nation turns back, God may reverse planned calamity. Staying in the land demonstrates trust in God rather than fear of Babylon.

This reassurance is surprising given recent rebellion and violence, but it underscores God’s covenant faithfulness (Lamentations 3:22-23).

God continues: "'Do not be afraid of the king of Babylon, whom you are now fearing; do not be afraid of him,' declares the LORD, 'for I am with you to save you and deliver you from his hand'" (v. 11). Babylon had reason to suspect further rebellion—Gedaliah had been assassinated, and Babylonian soldiers had been murdered (Jeremiah 41:3). Yet God tells the remnant not to fear Nebuchadnezzar.

The phrase "I am with you to save you" (v. 11) recalls earlier covenant assurances (Isaiah 41:10; Jeremiah 1:8). Judah had feared Babylon more than they feared disobeying God, a reversal of proper trust. Jeremiah 42:11 reframes their situation: Babylon is not the ultimate threat; disobedience is. If they remain in Judah under God’s protection, Babylon will not destroy them.

This parallels God’s assurance to Jacob when he feared Esau (Genesis 31:3; 32:7-12)—not that circumstances were safe, but that God Himself would protect.

God adds a further promise: "I will also show you compassion, so that he will have compassion on you and restore you to your own soil" (v. 12). This indicates that Nebuchadnezzar would not retaliate aggressively if the remnant stayed in Judah. Instead, God would incline the Babylonian authorities toward leniency.

Divine manipulation of foreign rulers is a recurring biblical theme. God stirred Cyrus to allow return from exile (Isaiah 45:1-13; Ezra 1:1-4), hardened Pharaoh’s heart in Exodus, and turned the Assyrian king’s heart away from further destruction in Isaiah 37:6-7. Here, God promises to influence Nebuchadnezzar’s posture toward the remnant.

This verse directly addresses their fears: the path of remaining in Judah, though it seemed risky, was the route of divine favor and restored stability.

The message then shifts to warning: "'But if you are going to say, "We will not stay in this land," so as not to listen to the voice of the LORD your God'" (v. 13). God identifies their potential disobedience as a refusal to listen—the core covenant responsibility (Deuteronomy 6:3-5; Jeremiah 7:23). Choosing Egypt is framed not as political prudence but as rebellion.

This anticipates their eventual refusal in Jeremiah 43, demonstrating that God confronts their motives before their actions occur. The wording hints at self-justification: "We will not stay" masks a deeper issue—distrust of God’s protection.

God quotes their reasoning: saying, "No, but we will go to the land of Egypt, where we will not see war or hear the sound of a trumpet or hunger for bread, and we will stay there;" (v. 14). Egypt had long been viewed as a refuge in Israelite history—Abraham fled there during famine (Genesis 12:10), as did Jacob’s family (Genesis 46:1-7). But in Jeremiah’s day, Egypt represented misplaced trust (Jeremiah 2:18; Isaiah 31:1). They believed Egypt offered peace: no war, no invasion alarms, no famine.

Their logic resembled Israel’s faithless longing to return to Egypt in the wilderness (Numbers 14:1-4). What they viewed as a refuge, God viewed as turning away from His protection.

The warning intensifies: "'Then in that case listen to the word of the LORD, O remnant of Judah. Thus says the LORD of hosts, the God of Israel, "If you really set your mind to enter Egypt and go in to reside there"'"... (v. 15). The phrase "set your mind" implies deliberate, stubborn intentionality in disobedience. The remnant’s internal decision—forming in their hearts before they take action—already constitutes rebellion.

God addresses them as the "remnant of Judah," a title that reminds them of their unique responsibility. Surviving judgment is not meant to provide the opportunity to act rashly or individualistically, but a sacred opportunity to rebuild with obedience. God again summons them to listen, contrasting His authoritative word with their fearful assumptions.

The result of turning to Egypt is explicit: "'"Then the sword, which you are afraid of, will overtake you there in the land of Egypt; and the famine, about which you are anxious, will follow closely after you there in Egypt, and you will die there"'" (v. 16). The consequences match their fears exactly: they feared war and famine, yet these very judgments would pursue them into Egypt.

This reflects a broader biblical principle: fleeing from God’s commands places people directly in the path of the very dangers they attempt to avoid (Jonah 1:3-4; Proverbs 28:1). Egypt would not shield them from Babylon; historically, Nebuchadnezzar did invade Egypt around 568 BC (Jeremiah 43:10-13; Ezekiel 29:19), fulfilling this warning.

The grim repetition—"you will die there" (v. 16)—underscores the certainty of judgment outside God’s will.

The warning concludes: "'"So all the men who set their mind to go to Egypt to reside there will die by the sword, by famine and by pestilence; and they will have no survivors or refugees from the calamity that I am going to bring on them"'" (v. 17). These three judgments—sword, famine, pestilence—echo the covenant curses in Deuteronomy 28:21-25 and appear repeatedly in Jeremiah as instruments of divine punishment (Jeremiah 14:12; 21:7; 24:10).

The statement "no survivors or refugees" (v. 17) reverses the idea of a remnant. God offers them life in Judah, but disobedience eliminates the possibility of survival. Egypt, which they saw as a safe haven, becomes a place of certain destruction.

Historically, the group who fled to Egypt—including Jeremiah, dragged unwillingly—did indeed face devastation (Jeremiah 44:11-14). God’s word proved true.