Jeremiah 42:20 · Bible study
Jeremiah 42:20 Commentary: The Danger of Self-Deception
Hebrew · 10 what the commentators say
Meaning in one sentence
Jeremiah confronts the remnant's self-deception: they asked God's direction but had already chosen rebellion. A warning against hollow promises.
Research Summary
- Meaning: The people’s oath to obey God was hollow; they only wanted divine approval for their predetermined plan to flee to Egypt.
- Key words: הִתְעֵיתֶם (hit.'e.teim), you caused to err (Hiphil of תָּעָה), implying active self-deception; נֶפֶשׁ (ne.phesh), soul/self/life, the very core of personhood.
- Main debate: Did the remnant deceive Jeremiah or only themselves? Most commentators argue for self-deception (Calvin, Gill, Keil).
- Theological theme: The danger of religious hypocrisy and the futility of trying to manipulate God through prayer while resisting His will.
- Best use: A warning for believers to examine the sincerity of their prayers and vows, especially when seeking guidance.
Translation Comparison
BSB Berean Standard Bible 2020
For you have deceived yourselves by sending me to the LORD your God, saying, ‘Pray to the LORD our God on our behalf, and as for all that the LORD our God says, tell it to us and we will do it.’
WEB World English Bible 2000
For you have dealt deceitfully against your own souls; for you sent me to Yahweh your God, saying, ‘Pray for us to Yahweh our God; and according to all that Yahweh our God says, so declare to us, and we will do it.’
KJV King James Version 1769
For ye dissembled in your hearts, when ye sent me unto the Lord your God, saying, Pray for us unto the Lord our God; and according unto all that the Lord our God shall say, so declare unto us, and we will do it.
ASV American Standard Version 1901
For ye have dealt deceitfully against your own souls; for ye sent me unto Jehovah your God, saying, Pray for us unto Jehovah our God; and according unto all that Jehovah our God shall say, so declare unto us, and we will do it.
YLT Young's Literal Translation 1898
for ye have shewed yourselves perverse in your souls, for ye sent me unto Jehovah your God, saying, Pray for us unto Jehovah our God, and according to all that Jehovah our God saith, so declare to us, and we have done it ;
Darby Darby Bible 1890
For ye deceived yourselves in your own souls, when ye sent me unto Jehovah your God, saying, Pray for us unto Jehovah our God; and according to all that Jehovah our God shall say, so declare unto us, and we will do it.
Douay-Rheims Douay-Rheims Bible 1899
For you have deceived your own souls: for you sent me to the Lord our God, saying: Pray for us to the Lord our God, and according to all that the Lord our God shall say to thee, so declare unto us, and we will do it.
Translations in other languages (10 available)
¿ Por qué hicisteis errar vuestras almas? porque vosotros me enviasteis á Jehová vuestro Dios, diciendo: Ora por nosotros á Jehová nuestro Dios; y conforme á todas las cosas que Jehová nuestro Dios dijere, háznoslo saber así, y lo pondremos por obra.
Porque levais vossas próprias almas ao erro; pois vós me enviastes ao SENHOR vosso Deus, dizendo: Ora por nós ao SENHOR nosso Deus; e conforme a tudo quanto o SENHOR nosso Deus disser, assim nos faz saber, e o faremos.
Vous vous trompez vous-mêmes, car vous m’ avez envoyé vers l’ Éternel, votre Dieu, en disant: Intercède en notre faveur auprès de l’ Éternel, notre Dieu, fais-nous connaître tout ce que l’ Éternel, notre Dieu, dira, et nous le ferons.
ihr werdet sonst euer Leben verwahrlosen. Denn ihr habt mich gesandt zum HERRN, eurem Gott, und gesagt: Bitte den HERRN, unsern Gott, für uns; und alles, was der HERR, unser Gott, sagen wird, das zeige uns an, so wollen wir darnach tun.
Gewisselijk, gij hebt uw zielen verleid; want gij hebt mij tot den HEERE, uw God, gezonden, zeggende: Bid voor ons tot den HEERE, onzen God, en naar alles, wat de HEERE, onze God, zal zeggen, alzo maak het ons bekend, en wij zullen het doen.
Voi ingannate voi stessi, a rischio della vostra vita; poiché m’avete mandato dall’Eterno, dal vostro Dio, dicendo: Prega l’Eterno, il nostro Dio, per noi; e tutto quello che l’Eterno, il nostro Dio, dirà, faccelo sapere esattamente, e noi lo faremo.
Ponieważeście zwiedli dusze wasze, posławszy mię do Pana, Boga waszego, mówiąc: Módl się za nami Panu, Bogu naszemu, a według wszystkiego, cokolwiek powie Pan, Bóg nasz, tak nam oznajmij, a my uczynimy.
ибо вы погрешили против себя самих: вы послали меня к Господу Богу нашему сказав: "помолись о нас Господу Богу нашему и все, что скажет Господь Бог наш, объяви нам, и мы сделаем".
你們行詭詐 自害；因為 你們請 我 到 耶和華─你們的 神那裡，說：『求 你為我們 禱告 耶和華─我們 神，照 耶和華─我們的 神 一切 所 說的 告訴 我們，我們就必遵行。』
For you have been acting with deceit in your hearts; for you sent me to the Lord your God, saying, Make prayer for us to the Lord our God, and give us word of everything he may say, and we will do it.
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · Jeremiah 42:20
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators agree that Jeremiah 42:20 exposes a painful irony: the very people who asked for prayer and swore obedience were already committed to their own plan. Adam Clarke calls them “most miserable and incorrigible,” saying “hypocrisy, rebellion, and cruelty seem to have been enthroned in their hearts.” Barnes describes their request for divine guidance as “an act of self-delusion”, they felt so sure God would approve their plan that they could not accept a contrary answer. Calvin emphasizes that they “deceived themselves,” not the prophet; with crafty hearts they sought to manipulate God, but only wove snares for their own ruin. Gill notes they “said one thing with their mouths, and meant another in their minds.” Keil and Delitzsch observe that they promised unconditional obedience but rejected it when it crossed their wishes. The consensus is clear: their sin was self-deception, a fatal gap between what they professed and what they intended.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Self-Deception (reflexive): The Hithpael form of תּעה can mean 'caused themselves to err' (Calvin, Keil, Gill). The phrase 'against your own souls' supports this reflexive sense.
- Deceiving the Prophet (transitive): Some older readings interpret the verb as 'you deceived me in your hearts' (Vatablus, some in Gill). The phrase 'in your hearts' supports a sense of internal deceit towards the prophet.
What is clear: The people's profession of obedience and their action were contradictory, and they bore full responsibility for their disobedience to God.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Direction of deception | Most commentators (Calvin, Gill, Keil) agree that the remnant deceived themselves, not simply Jeremiah. | Some older readings (e.g., margin of some translations) interpret the phrase as 'you deceived me (the prophet) in your hearts,' implying intentional deception of Jeremiah. |
| Sincerity of the initial request | All agree that the request was tainted by a predetermined plan to go to Egypt. | Some (Matthew Henry) see the self-deception as gradually developing; others (Clarke) see outright hypocrisy from the start. |
| Meaning of 'against your own souls' | The phrase indicates self-destructive behavior. | Some interpret it as 'you deceived yourselves' (moral error); others as 'you acted deceitfully at the risk of your lives' (physical consequence, as in Jer 42:22). Keil and Delitzsch favor the latter. |
| The role of the prophet | Jeremiah faithfully delivered God's word without manipulation. | Some question whether Jeremiah should have pressed them further, but commentators generally affirm he did his duty by declaring God's message clearly. |
Historical & Cultural Context
After the Babylonian destruction of Jerusalem in 587 BC, the Babylonians appointed Gedaliah as governor. When he was assassinated by Ishmael, the remaining Judean leaders feared Babylonian retaliation. They approached Jeremiah at Mizpah and asked him to pray for guidance, promising to obey whatever God said. Their request, “Pray for us to Yahweh our God”, used the covenant name, yet they kept Jeremiah at arm’s length by calling God “Yahweh your God” rather than “our God,” subtly distancing themselves from personal obligation.
After ten days, God’s answer came: remain in the land and do not fear Babylon; if you go to Egypt, the sword and famine you dread will overtake you there (Jer 42:9-18). The leaders had already decided to flee to Egypt. So when Jeremiah delivered God’s warning, they accused him of lying and refused to listen.
Verse 20 is Jeremiah’s direct accusation. The Hebrew verb hit.'e.teim (Hiphil of תָּעָה, ta'ah, meaning to go astray) means “you caused to err” or “you led astray.” Here it describes self-deception, they led their own souls into error. The word ne.phesh (נֶפֶשׁ) means “soul, self, life.” They deceived not just Jeremiah but their own deepest selves. The phrase “against your own souls” suggests this was not innocent mistake but willful blindness with deadly consequences, as the surrounding verses threaten death by sword, famine, and pestilence in Egypt (Jer 42:16-22).
Textual Notes
The Kethib (written form) of the verb is התעתים, which most scholars correct to התעיים, the Hiphil infinitive from תּעה ('to err'). The Cambridge Bible notes a slight modification of the Masoretic Text, following the Septuagint which reads 'you have done evil against' rather than 'dealt deceitfully.' The textual variation does not change the essential meaning: the people's action is condemned as self-destructive and wrongful. No other significant variants affect the interpretation of this verse.
Reception History
This verse has been used throughout church history as a searching test of the heart's sincerity. The early church, reading it in the Septuagint, saw a warning against hypocrisy in prayer. In the Reformation, Calvin drew on it to argue that the ungodly 'only weave snares and toils for themselves' when they try to deceive God. Puritan preachers used Jeremiah 42:20 to expose 'heart-hypocrisy', promising obedience while harboring rebellion. In modern preaching, it often illustrates the concept of self-deception in religious practice, cautioning against treating prayer as a means of getting God's approval for our plans. The verse also offers comfort: God sees through pretense, but He also invites genuine repentance and offers a way back through honest confession.
Preaching This Verse
Three-point outline
- The Request for Prayer. The remnant asks Jeremiah to intercede, presenting themselves as seekers of God’s will (cf. Jer 42:2-3).
- The Vow of Obedience. They swear to do whatever God says (v5-6). Their words sound faithful and submissive.
- The Exposure of Self-Deception. Jeremiah reveals their hearts: they had already chosen their own path. Their promise was a hollow cover for rebellion (v20).
Five-point outline
- Occasion: National crisis after Gedaliah’s murder drives the remnant to seek guidance.
- Mediation: They approach Jeremiah, the prophet of God, acknowledging his authority.
- Supplication: They ask him to pray and promise obedience.
- Revelation: God’s answer stays the same, remain in the land (v10-12).
- Exposure: Their refusal uncovers the deceit in their hearts; they deceived themselves, not God (v20).
Illustration hooks
- A person asks a trusted friend for advice about a career move but has already decided. They only want confirmation, not genuine counsel.
- A congregation prays fervently for revival but resists the changes revival would demand, giving up comfort, forgiving enemies, changing habits.
- We often treat prayer as a way to get God’s blessing on our plans rather than a surrender of our will to His.
Questions your congregation is asking
- How can I know if I am truly open to God’s will or just pretending?
- Is it possible to sincerely ask for prayer while being unwilling to obey the answer?
- What does self-deception look like in my daily spiritual life, and how do I guard against it?
Leading a Discussion
This verse confronts us with a sobering question: can we ask God for direction while our hearts are already set on another path? The remnant of Judah did exactly that, and Jeremiah exposed the gap between their words and their hearts. As you discuss this passage, consider how easily we can use religious language to mask a will that is already made up.
Discussion questions
- What did the remnant ask Jeremiah to do for them? (See Jer 42:2-3.)
- What specific promise did they make before God? (v5-6)
- What does Jeremiah accuse them of in verse 20? What does it mean to “deceive your own soul”?
- Why might the remnant have asked for prayer if they already planned to go to Egypt? What motives were at work?
- How does Jeremiah 17:10 (God searches the heart) relate to this incident? What about Ezekiel 14:3, where God says He will not answer those with idols in their hearts?
- In what areas of life might we be tempted to ask God for guidance while privately resisting any answer that costs us?
- What practices can help us cultivate genuine openness to God’s will, even when it is hard?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Numbers 16:38 | even the censers of those who sinned against their own lives. Let them be beaten into plates for a covering of the altar, for they offered them before Yahweh. Therefore they are holy. They shall be a sign to the children of Israel.” |
| Psalms 18:44 | As soon as they hear of me they shall obey me. The foreigners shall submit themselves to me. |
| Psalms 65:3 | Sins overwhelmed me, but you atoned for our transgressions. |
| Jeremiah 3:10 | Yet for all this her treacherous sister, Judah, has not returned to me with her whole heart, but only in pretense,” says Yahweh. |
| Jeremiah 17:10 | “I, Yahweh, search the mind. I try the heart, even to give every man according to his ways, according to the fruit of his doings.” |
| Jeremiah 42:2 | and said to Jeremiah the prophet, “Please let our supplication be presented before you, and pray for us to Yahweh your God, even for all this remnant, for we are left but a few of many, as your eyes see us, |
| Ezekiel 14:3 | “Son of man, these men have taken their idols into their heart, and put the stumbling block of their iniquity before their face. Should I be inquired of at all by them? |
| Ezekiel 14:4 | Therefore speak to them and tell them, ‘The Lord Yahweh says: “Every man of the house of Israel who takes his idols into his heart and puts the stumbling block of his iniquity before his face then comes to the prophet, I Yahweh will answer him there according to the multitude of his idols, |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
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What the Commentators Say
8 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke insists these people are no better than their ancestors. They have stopped practicing idolatry, but only because they are indifferent to every religion, not
Barnes' Notes on the Bible Protestant 1832
Barnes reads "ye dissembled in your hearts" as self-delusion: the people asked God for direction while already set on going to Egypt. When God answered otherwise, they could not accept it because they had convinced themselves He would approve their plan.
Calvin's Commentaries Reformed 1564
Calvin argues the people deceived themselves, not the prophet, when they sent for his prayers under pretense of piety. Their craftiness backfired, for God exposes the astute. They themselves were the authors of the evil, bringing ruin by their own devious counsel.
Cambridge Bible for Schools and Colleges Anglican 1880
This commentator prefers the Septuagint reading for a key phrase, rendering it "you have done evil against" rather than "have dealt deceitfully against your own souls." The alternative translation, he argues, better captures the sense of the original. He also notes that some scholars regard sections of the passage as editorial additions.
Geneva Bible Notes Reformed 1599
The Geneva Note highlights the people's hypocrisy: they asked Jeremiah to pray and promised to obey whatever God commanded, but their hearts were already set on disobedience. Their words sounded sincere, yet they were dissembling from the start.
Gill's Exposition of the Bible Baptist 1748
Gill emphasizes that the people's deceit was internal and self-inflicted: they said one thing with their mouths but meant another in their hearts. He notes they deceived themselves or acted against their own souls, not the prophet or God. Jeremiah faithfully delivered God's word as requested, but the falseness lay entirely in them.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB takes the people's "dissembling" as dishonesty toward the prophet, not self-deception. They were acting deceitfully toward Jeremiah when they sent him to inquire of the Lord, as their later refusal to obey God's answer proved. They deceived him, not merely themselves.
Keil & Delitzsch OT Commentary Protestant 1876
Keil and Delitzsch expose the people's dangerous self-deception: they begged for the Lord's direction and vowed unconditional obedience, but when the answer opposed their wishes, they refused to comply. Their real error was not ignorance but a willful mistake, made at the peril of their own lives.