Jeremiah 42:11
Be not afraid of the king of Babylon, of whom you are afraid; be not afraid of him, said the LORD: for I am with you to save you, and to deliver you from his hand.
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EXPOSITORY (ENGLISH BIBLE)
Jeremiah 42:11-12. Be not afraid of the king of Babylon — As if he had said, I know what you are afraid of; you fear lest the king of Babylon should send a force against you and utterly root you out, because one of your nation hath murdered his viceroy Gedaliah; but suffer not your passion of fear to rise too high on this account, and make you flee into Egypt. For I am with you to save you — For you shall have my presence with you, to deliver and preserve you, so that Nebuchadnezzar shall have neither inclination nor power to do you any harm. I will show mercies unto you that he may have mercy, &c. — We are beholden to God for all the compassion and kindness which we meet with from men; though we may receive good from their hands, it is God who inclines their hearts to do it. And cause you to return to your own land — The mercy which God here promises these men is, that the king of Babylon should give them liberty to go every one to his own inheritance; for at present they were banished by their own fears from their own houses and estates, though not from their own country.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.I repent me - As punishment had been inflicted, the divine justice was satisfied. 10. If ye … abide—namely, under the Babylonian authority, to which God hath appointed that all should be subject (Da 2:37, 38). To resist was to resist God.

build … plant—metaphor for, I will firmly establish you (Jer 24:6).

I repent … of the evil—(Jer 18:8; De 32:36). I am satisfied with the punishment I have inflicted on you, if only you add not a new offense [Grotius]. God is said to "repent," when He alters His outward ways of dealing.

I know whom you are afraid of; you fear that the king of Babylon will come and utterly root you out, because one of your nation hath murdered his viceroy Gedaliah: suffer not your passion of fear to rise too high in this case, and to make you flee into Egypt; for you shall have my presence with you, to preserve and deliver you from his power, it shall not be in his power to do you any harm. Be not afraid of the king of Babylon, of whom ye are afraid,.... Lest he should revenge the death of Gedaliah upon them, which was a groundless fear; see Jeremiah 41:18; or that they should be dealt hardly with by him, and be cruelly oppressed, and not able to live in subjection to him; see Jeremiah 40:9;

be not afraid of him, saith the Lord: who, being omniscient, knew they were; and, being omnipotent, a greater King than the king of Babylon, the King of king?, they had no reason to fear anything from him, since they were under his protection:

for I am with you to save you, and to deliver you from his hand; from his avenging and oppressing hand; though they were not to be delivered as yet from subjection to him, or being tributaries to him; which they might be, and yet dwell in peace and safety.

Be not afraid of the king of Babylon, of whom ye are afraid; be not afraid of him, saith the LORD: for I am with you to save you, and to deliver you {e} from his hand.

(e) Because all king's hearts and ways are in his hands, he can turn them and dispose them as it pleases him, and therefore they need not fear man, but only obey God, Pr 21:1.

EXEGETICAL (ORIGINAL LANGUAGES)
11. of whom ye are afraid] They may well have feared that the king’s vengeance for the murder of Gedaliah would involve innocent and guilty alike.Jeremiah replies: "I have heard (i.e., acceded to your request); behold, I will pray to Jahveh your God, according to your words; and it shall come to pass that whatever Jahveh answers you I will tell you, I will not keep anything from you." Jeremiah 42:5. They said further: "Let Jahveh be a true and faithful witness against us, if we do not just according to all the word which Jahveh thy God shall send thee (to declare) unto us. Jeremiah 42:6. Whether it be good or bad, we shall obey the voice of Jahveh our God, to whom we send thee, that it may be well with us when we obey the voice of Jahveh our God." עד, Proverbs 14:25, and נאמן, Isaiah 8:2; Psalm 89:38. Both predicates occupy emphatic positions. God is to be a faithful witness, not in regard to the truth of what they say, but as regards the fulfilment of their promise, so that, if they would not obey His word, He might come forward to punish them. ישׁלחך is construed with a double accusative: to send away a person with something, i.e., to give him a commission. After "whether it be good or evil," there is no need for supplying "in our eyes" (בּעינינוּ), as Hitzig and Graf allege: "whether it please us or not;" the subject is הדּבר: "we will obey the word, whether it be good or evil," i.e., whether it announce good or evil to come (cf. Ecclesiastes 12:14). The Kethib אנוּ occurs only in this passage in the Old Testament; the Qeri accordingly substitutes אנחנוּ: the former, however, is taken from the vulgar tongue, and should not be altered here. כּי נשׁמע does not mean "because we obey," but "when we obey." The hearing is the condition, not the cause of the prosperity.
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