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42. Flight to Egypt

¹ Then all the army officers, including Johanan son of Kareah and Jezaniah Hebrew; Septuagint (see also 43:2) Azariah son of Hoshaiah, and all the people from the least to the greatest approached ² Jeremiah the prophet and said to him, “Please hear our petition and pray to the LORD your God for this entire remnant. For as you now see, though we were once many, now only a few are left. ³ Pray that the LORD your God will tell us where we should go and what we should do.”

⁴ “I have heard you,” replied Jeremiah the prophet. “I will certainly pray to the LORD your God as you have requested; I will tell you everything the LORD says and will keep nothing back from you.”

⁵ Then they said to Jeremiah, “May the LORD be a true and faithful witness against us if we do not act in accordance with everything the LORD your God sends you to tell us. ⁶ Whether it is favorable or unfavorable, we will obey the LORD our God, to whom we are sending you, so that it will go well with us, for we will obey the LORD our God.”

⁷ Ten days later the word of the LORD came to Jeremiah. ⁸ So he called together Johanan son of Kareah and all the army officers who were with him and all the people from the least to the greatest. ⁹ He said to them, “This is what the LORD, the God of Israel, to whom you sent me to present your petition, says: ¹⁰ ‘If you stay in this land, I will build you up and not tear you down; I will plant you and not uproot you, for I have relented concerning the disaster I have inflicted on you. ¹¹ Do not be afraid of the king of Babylon, whom you now fear. Do not be afraid of him, declares the LORD, for I am with you and will save you and deliver you from his hands. ¹² I will show you compassion so that he will have compassion on you and restore you to your land.’

¹³ “However, if you say, ‘We will not stay in this land,’ and so disobey the LORD your God, ¹⁴ and if you say, ‘No, we will go and live in Egypt, where we will not see war or hear the trumpet or be hungry for bread,’ ¹⁵ then hear the word of the LORD, you remnant of Judah. This is what the LORD Almighty, the God of Israel, says: ‘If you are determined to go to Egypt and you do go to settle there, ¹⁶ then the sword you fear will overtake you there, and the famine you dread will follow you into Egypt, and there you will die. ¹⁷ Indeed, all who are determined to go to Egypt to settle there will die by the sword, famine and plague; not one of them will survive or escape the disaster I will bring on them.’ ¹⁸ This is what the LORD Almighty, the God of Israel, says: ‘As my anger and wrath have been poured out on those who lived in Jerusalem, so will my wrath be poured out on you when you go to Egypt. You will be a curse That is, your name will be used in cursing (see 29:22); or, others will see that you are cursed. and an object of horror, a curse That is, your name will be used in cursing (see 29:22); or, others will see that you are cursed. and an object of reproach; you will never see this place again.’

¹⁹ “Remnant of Judah, the LORD has told you, ‘Do not go to Egypt.’ Be sure of this: I warn you today ²⁰ that you made a fatal mistake when you sent me to the LORD your God and said, ‘Pray to the LORD our God for us; tell us everything he says and we will do it.’ ²¹ I have told you today, but you still have not obeyed the LORD your God in all he sent me to tell you. ²² So now, be sure of this: You will die by the sword, famine and plague in the place where you want to go to settle.”

I have said that John, and his associates, and the whole people acted much more culpably by coming to the Prophet, than if they had not done so, and had gone directly to Egypt: for they either came dissemblingly, and thus designedly spoke what was false, or they were extremely stupid, and hypocrisy had wholly deprived them of their understanding. They came to the Prophet to ask counsel; nay, that he might be to them God’s interpreter, and that thus they might know what to do; and they promised to obey, as we shall hereafter see. However this may have been, they sought an oracle in which it was their duty to acquiesce, except they resolved openly to shake off the yoke and to show themselves to be gross and profane despisers of God. They came to the Prophet, when yet it was their fixed purpose, as we shall see, to go to Egypt.

He who asks counsel, ought first to see that he bring no prejudice, but be free and honest: but it is, however, a fault too common, that men deliberate and ask counsel, when they have already settled what to do; nay, nothing is more common than this; for those who consult do not, for the most part, wish to learn what is right, but that others should fall in with their own inclinations. He who has resolved on this or that point, pretends that he is in doubt, and held in suspense; he asks what ought to be done: if the answer be according to his wishes, he embraces what is said; but if he who is consulted, disapproves of what he has already resolved to do, he rejects the counsel given. Such was the dissimulation described by the Prophet, when the leaders of the forces and the whole people came to him.

He mentions, first, the leaders of the forces, and then John the son of Kareah, and Jezaniah the son of Hoshiah He adds these two last; but it was to give them honor, as when the angel said,

“Go and tell his disciples and Peter.” (Mark 16:7)

He did not put aside Peter, as though he was inferior to all the rest; but for the sake of honor he mentions his name, after having spoken generally of them all. So also here, the Prophet names generally the leaders, but as John the son of Kareah, and Jezaniah were the chief men, he expressly gives their names. He adds, the whole people, from the least to the greatest This does not refer to age; but what he means is, that all, of every grade, came with one consent to Jeremiah. It was not then the conspiring of a few men, but all from the least to the greatest had resolved to go to Egypt; and yet they came, as though with an honest purpose, to the Prophet; wherefore? They wished their own perverse design to be approved by God, and thus to subject God to their own will and humor; for they did not suffer themselves to be ruled by his Spirit, but audaciously disregarded his word. The Prophet then shews that they were all implicated in the same sin.

It is added, that they said, as though they were ready to obey, Let our prayer fall before thee. This, as we have said, when addressed to God, is an evidence of humility; but it is applied here to man; and when the Hebrews make a humble request, they say, “Let my prayer fall before thee,” that is, Hear what I suppliantly and humbly ask. Pray, they said, to Jehovah thy God for us They called him the God of Jeremiah, not that they intended to exempt themselves from his authority; they did not mean that they were alienated from God; but in this way they extolled Jeremiah, and acknowledged him to be God’s true and lawful Prophet. In short, this saying refers to the prophetic office, as though they had said, that Jeremiah had hitherto confirmed his vocation, so that it was clearly evident that he had been sent from above.

We hence see why they called Jehovah the God of Jeremiah, not as though they had rejected God, and as though he was not their God in common with Jeremiah, but they allowed that the Prophet possessed a higher honor, and that his faithfulness and integrity were beyond controversy.

But this admission justly recoiled on their own head; for if Jeremiah was God’s Prophet, why did they not instantly obey him, after knowing that what he faithfully told them he had received from God? and why did they insolently and ferociously resist him and accuse him of falsehood? Their own admission then was not sincere, but a fallacious flattery, as is the case with all hypocrites, who never speak in sincerity and truth.

They afterwards added, Pray for all this remnant, for we are left, a few from many This they added to produce pity, in order that they might more easily obtain from Jeremiah what they asked; nor was that difficult; but as they felt conscious of wrong, they sought the favor of the Prophet by flatteries, Had they asked him without disguise, they knew that he was of himself disposed to seek the well being of the people; but as they were of a double mind, they set before him their miserable state, which might; have roused the Prophet still more to make intercession to God for them. And for this reason they added, as thine eyes see us And they set before him this sad spectacle, to create sympathy in the Prophet. And it then follows, And may Jehovah thy God shew us the way in which we are to walk. They now explained more clearly why they wished prayer to be made for them, even that God might answer and shew what he wished them to do.