By Alan Pohl

This treatise is a response to a pro-depart out article attempting to use Jeremiah 42 as another proof text. The initial contention is below and Alan’s response is below it.

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Dear RW & Fellowship list,

Jeremiah 42 has been a very difficult passage for some to understand. In several places the Lord indicates that the judgment upon Jerusalem was to be a total and complete judgment. That is, none were to remain in the city. We see this for example in Jeremiah 26:

9b) ...this house shall be like Shiloh, and this city shall be desolate without an inhabitant? And all the people were gathered against Jeremiah in the house of the LORD.

However, in Jeremiah 42 we find language that at first glance seems to say that the remnant could indeed remain in Judah. Let's read those verses:

10) If ye will still abide in this land, then will I build you, and not pull you down, and I will plant you, and not pluck you up: for I repent Me of the evil that I have done unto you.

11) 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 from his hand.

These verses certainly seem to contradict what we read in other parts of Jeremiah; and in other places of the Word of God. Apparently, God is saying that if the remnant would stay in Judah that the king of Babylon would treat them well and they would be blessed. However, since this conclusion contradicts other Scriptures we wonder if we are missing something? Perhaps we haven't looked at the passage carefully enough?

Let's read on in Jeremiah 42:

12) And I will shew mercies unto you, that he may have mercy upon you, and cause you to RETURN TO YOUR OWN LAND.

Oh! Did it hit you like it hit me? God is saying to the remnant that desire to flee into Egypt, remain in the land of Judah. But it is understood that if they do indeed remain in the land of Judah that when the king of Babylon finally shows up with his army----they (the remnant) will be carried into captivity. Thus, the language of verse

10 which speaks of blessing. Because the only way in which these Jews could possibly experience the blessing of God would be if they were carried into captivity. Now someone might say aren't you reading a lot into this?

No! Look again at verses 10 through 12. Notice especially verse 12 where God declares that He will shew mercies unto those Jews; and that he will cause the king of Babylon to show mercy unto them; AND that God would cause them to "RETURN TO (THEIR) OWN LAND".

Now, in order for these Jews to "return" to their own land-----they must necessarily first be carried away from their land. They must be taken into captivity before they could return. Therefore, as Jeremiah is giving this rebellious remnant the Word of the Lord regarding there situation it is clearly understood that if they do remain in Judah at the present time: that the Babylonians will come some day soon and take them to a place of captivity in Babylon. And, what the Lord is saying to these Jews is equally clear-----go into captivity for now----and I will bless you in your captivity. And then later, following your period of captivity I will cause you to return to the land of Judah.

May the Lord richly bless you,

Alan’s Response

Your recent posting concerning selected verses from Jeremiah 42 focusing on vv. 10-12 does not do justice to the text. This short passage (more accurately, the five words that you highlighted in verse 12) does not support the "departing out" doctrine. Neither does any other passage in Jeremiah, when the passages are examined in their context. (Neither does any other passage in the Bible, for that matter.)

Jeremiah is a crucial book for the "departing out" doctrine because this teaching rises or falls with the conclusion reached from citing selected passages, very similar to how crucial the Abrahamic covenant of Genesis 17 is to the pre-millennial dispensationalists. In both cases, key passages are isolated from their text, and incorrect conclusions are drawn.

More tragically, the notion is set forth that as Jeremiah allegedly demanded that the wicked, rebellious Jews "depart out" and go into Babylon, members of churches in like manner are to "depart out" into the world. It is claimed that the temporary end of the Jewish sacrificial offerings in Jerusalem during the captivity supports this idea.

This erroneous conclusion is used as a trump card to override clear Biblical passages which are contrary to "departing out", such as Hebrews 10:24-25, I Corinthians 11:26, Revelation 2:25, and Matthew 28:18-20 (also to be read in context, of course), claiming that while such passages are very true, they are no longer applicable because the allegorical conclusions derived from Jeremiah outrank these and everything else that may be offered from God's word.

Since both Mr. Camping and you place so much stock in citations from the book of Jeremiah, this merits more that just a little attention.

Jeremiah is a big book, and I can't deal with it comprehensively here, since for this issue, the context needs to be expanded to the entire book of Jeremiah, and beyond. What I will set forth here are illustrations from it to show the importance of reading each verse in context. The passage in Jeremiah that you cited will be included.

Most importantly, keep in mind the overriding theme of Jeremiah. It is not the geographical location of a band of Jewish people, but rather their rebellion against the revealed will of God, and his repeated calls to repentance and free offers of salvation.

(1) Jeremiah prophesied beginning in the reign of Josiah and through the reign of Zedekiah (Jeremiah 1:1-3). The principal kings are (refer to II Chronicles 36):

* Josiah, the last good king of Judah, the southern kingdom

* Jehoiakim

* Jehoiachin (also called Jeconiah and Coniah)

* Zedekiah

The last three kings, Jehoiakim, Jehoiachin, and Zedekiah, were evil and in rebellion against God.

Jehoahaz, who reigned briefly between Josiah and Jehoiakim (II Chronicles 36:1-4), is omitted from this list.

(2) There were three carryings-away into captivity in Babylon, not just one. This is key to understanding the events in the book of Jeremiah. One of these carryings-away occurred during the reigns of each of the last three kings. Refer to II Chronicles 36 and Jeremiah 52:28-30.

(3) Jehoiakim and Zedekiah were clearly vassal kings under Nebuchadnezzar. Refer to II Kings 24:1 and Jeremiah 37:1. Presumably, Jehoiachin was as well. They were not independent kings as their forebears were.

(4) Daniel, Hananiah (Shadrach), Mishael (Meshach), and Azariah (Abed-nego) were carried away during the reign of Jehoiakim. Refer to Daniel 1:1-7. The exhortations to the people in chapters 24 and 29 were during the reign of Zedekiah, a number of years after Daniel and his companions were already in captivity.

(5) Chapter 29 merits special attention because it is the axle upon which much of Mr. Camping's "departing out" machine is made to turn.

The first 23 verses of this chapter are the words of a letter, written by Jeremiah who was in Jerusalem, to those already in Babylon who had been previously carried away captive during the reign of Jehoiachin (and presumably Jehoiakim). It was not an "express command" to people in Jerusalem, as Mr. Camping claims, telling them to "depart out" and go into captivity in Babylon. Rather, the chapter begins with an exhortation to the Jews who are already in Babylon to build houses, plant gardens, etc. Read it for yourself, noting especially verse 4 in context:

1 Now these are the words of the letter that Jeremiah the prophet sent from Jerusalem unto the residue of the elders which were carried away captives, and to the priests, and to the prophets, and to all the people whom Nebuchadnezzar had carried away captive from Jerusalem to Babylon;

2 (After that Jeconiah the king, and the queen, and the eunuchs, the princes of Judah and Jerusalem, and the carpenters, and the smiths, were departed from Jerusalem;)

3 By the hand of Elasah the son of Shaphan, and Gemariah the son of Hilkiah, (whom Zedekiah king of Judah sent unto Babylon to Nebuchadnezzar king of Babylon) saying,

4 Thus saith the LORD of hosts, the God of Israel, unto all that are carried away captives, whom I have caused to be carried away from Jerusalem unto Babylon;

5 Build ye houses, and dwell in them; and plant gardens, and eat the fruit of them;

6 Take ye wives, and beget sons and daughters; and take wives for your sons, and give your daughters to husbands, that they may bear sons and daughters; that ye may be increased there, and not diminished.

Apparently passing over these verses, Mr. Camping particularly cites verses 16-19 for support of his claim that "God's judgment is [was] upon all those who refused to go as captives into Babylon". However, verse 15, which is part of the same sentence as verse 16, is omitted. It is crucial. Further, the reason for their condemnation is given in verse 19. Again, read for yourself:

15 Because ye have said, The LORD hath raised us up prophets in Babylon;

16 Know that thus saith the LORD of the king that sitteth upon the throne of David, and of all the people that dwelleth in this city, and of your brethren that are not gone forth with you into captivity;

17 Thus saith the LORD of hosts; Behold, I will send upon them the sword, the famine, and the pestilence, and will make them like vile figs, that cannot be eaten, they are so evil.

18 And I will persecute them with the sword, with the famine, and with the pestilence, and will deliver them to be removed to all the kingdoms of the earth, to be a curse, and an astonishment, and an hissing, and a reproach, among all the nations whither I have driven them:

19 Because they have not hearkened to my words, saith the LORD, which I sent unto them by my servants the prophets, rising up early and sending them; but ye would not hear, saith the LORD.

Note especially verse 15 above, in which God faults the Jews already in Babylon for claiming that he had raised up prophets for them in Babylon (this is not referring to Daniel and his companions). It is true that in verses 16-18, God prophesies destruction upon those who remain in Jerusalem. However, the reason is given in verse 19. It is not because they refused to go into Babylon, but rather "because they have not hearkened to my words". The message that runs throughout the book of Jeremiah, as well as the entire Bible, is to turn away from idolatry and false worship, not to "depart out".

Verses 15-19 also teach us that God was telling the Jews already in captivity in Babylon, "Don't worry about the Jews that are still in Jerusalem. They are not getting away with anything. They will be punished, too."

(6) The account of the faithful Rechabites in chapter 35, which occurred during the reign of Jehoiakim, is usually remembered for their refusal to drink wine offered to them by Jeremiah at the command of God, lest they violate the vow made by their father. It is noteworthy that in verse 7, part of their vow included not building houses, but instead dwelling in tents. Yet in verse 11, when Babylon invaded, they went to dwell in Jerusalem for fear of the Chaldeans and Syrians. They did not then go into Babylon. God nowhere faults them for this; rather, he commends them (verses 18 and 19).

(7) In chapter 40 when Jerusalem fell, Jeremiah was taken by the Babylonian general Nebuzaradan and given a choice of living wherever he wanted, whether it be in Babylon or anywhere in the land of Judah. Jeremiah chose to stay in the land of Judah. Refer to verses 1-6.

If God really wanted all of the Jews to go to Babylon, as Mr. Camping has repeatedly taught, then why did not Jeremiah "depart out" when he had a free choice?

(8) Mr. Camping has repeatedly taught that the Jews who rebelled and remained in Jerusalem were judged. This is true as far as it goes, but it is not the whole story. Refer to chapter 42:1-23 (the entire chapter).

God tells this remnant to abide in the land of Judah and not to fear the king of Babylon. However, they rebel and instead go into Egypt, where God has prophesied their doom.

We will return to Chris' observations about v. 12 momentarily.

Refer now to chapter 44. In verses 1-14, God, through Jeremiah, again sternly warns the remnant in Judah what will befall them if they disobey him and go to Egypt. He uses the carrying away into Babylon as a case in point (verses 2-6). The emphasis there is that they were continuing in idolatry.

As noted above, this issue of idolatry and false worship is the clear and common theme that runs through the entire book of Jeremiah. It is an equally clear theme in the New Testament where, significantly, Jeremiah is cited in this context, e.g., Matthew 21:12-13.

Enough observations have been presented, I trust, to underscore that the overriding theme is not the geographical location of a band of Jewish people, but rather their rebellion against the revealed will of God. Their problem is not with where their feet take them, but rather their heart, no matter where they live.

Returning to Chapter 42, Chris claims that the phrase in v. 12, "…return to your own land", requires that this group of people which are in Jerusalem "… must necessarily first be carried away from their land. They must be taken into captivity before they could return."

Not only does the context of these words from Jeremiah 42:12 not require this, it does not even permit it. Such a conclusion can be reached only by ignoring the surrounding passages. Let's take a closer look.

I urge you at this point to have a Bible open to the passages that will be cited. Feel free to not only look at the verses that will be discusses, but also the context in which they are found.

{1} Recall above that we noted that there were three carryings away into Babylon, not just one, as we saw from II Chronicles 36 and Jeremiah 52:28-30.

{2} The events of Jeremiah 39 through 44 are chronological.

{3} Jeremiah 39 describes the breaking up of Jerusalem and the end of the reign of Zedekiah, the last king of Judah. Refer to vv. 1-2:

1 In the ninth year of Zedekiah king of Judah, in the tenth month, came Nebuchadrezzar king of Babylon and all his army against Jerusalem, and they besieged it.

2 And in the eleventh year of Zedekiah, in the fourth month, the ninth day of the month, the city was broken up.

{4} The third of the three carryings away into Babylon occurred at this time. Also, a remnant was left in Jerusalem. Refer to Jeremiah 9-10:

9 Then Nebuzaradan the captain of the guard carried away captive into Babylon the remnant of the people that remained in the city, and those that fell away, that fell to him, with the rest of the people that remained.

10 But Nebuzaradan the captain of the guard left of the poor of the people, which had nothing, in the land of Judah, and gave them vineyards and fields at the same time.

{5} In Jeremiah 40, the Babylonian general Nebuzaradan gives Jeremiah the choice of going to going to Babylon or dwelling wherever he wanted in the land. As noted earlier, he chose to remain in Judah, specifically at Mizpah, which was a few miles north of Jerusalem. Bear in mind that the walls of Jerusalem had been broken down, as we find in Jeremiah 39:8, and were not rebuilt until the time of Nehemiah in approximately 430 B.C. Refer to Nehemiah 2:11-6:15.

{6} Jeremiah 41 describes the treacherous murder by Ishmael of Gedaliah, whom Nebuchadnezzar had made governor over the cities of Judah (see vv. 5 and 18). As a result, Johanan purposed to take the people who remained into Egypt. Refer to vv. 16-18:

16 Then took Johanan the son of Kareah, and all the captains of the forces that were with him, all the remnant of the people whom he had recovered from Ishmael the son of Nethaniah, from Mizpah, after that he had slain Gedaliah the son of Ahikam, even mighty men of war, and the women, and the children, and the eunuchs, whom he had brought again from Gibeon:

17 And they departed, and dwelt in the habitation of Chimham, which is by Bethlehem, to go to enter into Egypt,

18 Because of the Chaldeans: for they were afraid of them, because Ishmael the son of Nethaniah had slain Gedaliah the son of Ahikam, whom the king of Babylon made governor in the land.

{7} Prior to doing so, however, God tells us in Jeremiah 42:1-6 that the remnant first asked Jeremiah for God's direction, and they avowed to obey his answer:

1 Then all the captains of the forces, and Johanan the son of Kareah, and Jezaniah the son of Hoshaiah, and all the people from the least even unto the greatest, came near,

2 And said unto Jeremiah the prophet, Let, we beseech thee, our supplication be accepted before thee, and pray for us unto the LORD thy God, even for all this remnant; (for we are left but a few of many, as thine eyes do behold us:)

3 That the LORD thy God may shew us the way wherein we may walk, and the thing that we may do.

4 Then Jeremiah the prophet said unto them, I have heard you; behold, I will pray unto the LORD your God according to your words; and it shall come to pass, that whatsoever thing the LORD shall answer you, I will declare it unto you; I will keep nothing back from you.

5 Then they said to Jeremiah, The LORD be a true and faithful witness between us, if we do not even according to all things for the which the LORD thy God shall send thee to us.

6 Whether it be good, or whether it be evil, we will obey the voice of the LORD our God, to whom we send thee; that it may be well with us, when we obey the voice of the LORD our God.

Jeremiah's answer is given in vv. 7-22 (the remainder of the chapter). It is instructive to look at vv. 9-12, the verses that Chris singles out, in their context, so I will quote the whole passage:

7 And it came to pass after ten days, that the word of the LORD came unto Jeremiah.

8 Then called he Johanan the son of Kareah, and all the captains of the forces which were with him, and all the people from the least even to the greatest,

9 And said unto them, Thus saith the LORD, the God of Israel, unto whom ye sent me to present your supplication before him;

10 If ye will still abide in this land, then will I build you, and not pull you down, and I will plant you, and not pluck you up: for I repent me of the evil that I have done unto you.

11 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 from his hand.

12 And I will shew mercies unto you, that he may have mercy upon you, and cause you to return to your own land.

13 But if ye say, We will not dwell in this land, neither obey the voice of the LORD your God,

14 Saying, No; but we will go into the land of Egypt, where we shall see no war, nor hear the sound of the trumpet, nor have hunger of bread; and there will we dwell:

15 And now therefore hear the word of the LORD, ye remnant of Judah; Thus saith the LORD of hosts, the God of Israel; If ye wholly set your faces to enter into Egypt, and go to sojourn there;

16 Then it shall come to pass, that the sword, which ye feared, shall overtake you there in the land of Egypt, and the famine, whereof ye were afraid, shall follow close after you there in Egypt; and there ye shall die.

17 So shall it be with all the men that set their faces to go into Egypt to sojourn there; they shall die by the sword, by the famine, and by the pestilence: and none of them shall remain or escape from the evil that I will bring upon them.

18 For thus saith the LORD of hosts, the God of Israel; As mine anger and my fury hath been poured forth upon the inhabitants of Jerusalem; so shall my fury be poured forth upon you, when ye shall enter into Egypt: and ye shall be an execration, and an astonishment, and a curse, and a reproach; and ye shall see this place no more.

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.

20 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.

21 And now I have this day declared it to you; but ye have not obeyed the voice of the LORD your God, nor any thing for the which he hath sent me unto you.

22 Now therefore know certainly that ye shall die by the sword, by the famine, and by the pestilence, in the place whither ye desire to go and to sojourn.

These verses mean exactly what they say. There are no tricks. If the people remain in Judah and submit to the king of Babylon, God will take care of them. They are not to worry that Gedaliah was murdered - the king will not avenge him at their expense. However, God uses the most severe language to warn them not to go into Egypt, which they do, as we read in Jeremiah 43 and 44, because they don't trust God and continue in their rebellion.

So then, what are we to make of the phrase in Jeremiah 42:12 which Chris highlights, citing it as support for "departing out"?

And I will shew mercies unto you, that he may have mercy upon you, and cause you to RETURN TO YOUR OWN LAND.

* First, the Babylonians will not "come some day soon", as Chris asserts. As we have seen from God's own word, they are already there. The city of Jerusalem has been broken up.

* Also, the third carrying away of the Jews into Babylon has already occurred. The Bible does not know of a fourth. There is therefore no carrying away to look forward to.

* Significantly, the Babylonians already rule over Judah at this time, and the Jews that remain are already in captivity by them.

* Therefore, the highlighted phrase from Jeremiah 42:12 cannot possibly be telling the Jews to go away into Babylon. Rather, God has in view all of the Jews, including those who have already been carried off into Babylon, all 4,600 of them (Jeremiah 52:28-30).

* It is important to note that the statement in Jeremiah 42:12, "… and cause you to return to your own land," also has a present fulfillment at the time that it was written. From Jeremiah 40:11-12,

11 Likewise when all the Jews that were in Moab, and among the Ammonites, and in Edom, and that were in all the countries, heard that the king of Babylon had left a remnant of Judah, and that he had set over them Gedaliah the son of Ahikam the son of Shaphan;

12 Even all the Jews returned out of all places whither they were driven, and came to the land of Judah, to Gedaliah, unto Mizpah, and gathered wine and summer fruits very much.

Again, note that this takes place after Babylon has completed their conquest of Judah. This group of Jews are also spoken of in Jeremiah 43:5 -

5 But Johanan the son of Kareah, and all the captains of the forces, took all the remnant of Judah, that were returned from all nations, whither they had been driven, to dwell in the land of Judah;

These people are in view in Jeremiah 42:12 where God says, "… and cause you to return to your own land." They are a tremendous encouragement to those who have been carried away captive into Babylon. This is a gigantic sign that some day they, too, will "return to their own land," even as those who had been scattered to Moab and Ammon and elsewhere were even now being returned to Judah. The "you" in this verse has in view all the nation of Israel scattered among the nations of the world, not just the few people gathered in front of Jeremiah when he spoke those words.

* Bear in mind also that with the exception of Jeremiah, no one in Judah was given a choice of whether to go to Babylon (and remember that Jeremiah chose to remain in Jerusalem). They were "carried away captive", a phrase which occurs many, many times in Jeremiah, II Chronicles, and other books. It means an involuntary carrying away, not obedience to some imagined command to "depart out". This alone warrants a separate study.

Certainly there is no clear thread running through the book of Jeremiah that supports Mr. Camping's "the church is dead"/"we must depart out" doctrine. Support for this heretical and destructive teaching can only be garnered by citing certain passages which have been surgically lifted from the surrounding verses and then misapplied or misinterpreted.

Finally, concerning Jeremiah, I would urge you to set aside any previous teaching about it, especially that "the church is dead", and study the entire book of Jeremiah very, very carefully. Read it several times. Make an outline (not all of it is chronological). Check cross references to other Bible passages. Assign dates to the historical events. Then, with a more complete understanding of it, check out how Camping has applied selected verses and see if his conclusions are really valid. Above all, do not start with a skeleton idea, such as "the church is dead", and choose snippets from the Bible to flesh it out. The Bible is a cohesive unit, not a shopping catalog.

Wishing all God's blessings and much wisdom,

Alan Pohl