Teks -- Jeremiah 40:2-16 (NET)

40:2 The captain of the royal guard took Jeremiah aside and said to him, “The Lord your God threatened this place with this disaster. 40:3 Now he has brought it about. The Lord has done just as he threatened to do. This disaster has happened because you people sinned against the Lord and did not obey him. 40:4 But now, Jeremiah, today I will set you free from the chains on your wrists. If you would like to come to Babylon with me, come along and I will take care of you. But if you prefer not to come to Babylon with me, you are not required to do so. You are free to go anywhere in the land you want to go. Go wherever you choose.” 40:5 Before Jeremiah could turn to leave, the captain of the guard added, “Go back to Gedaliah, the son of Ahikam and grandson of Shaphan, whom the king of Babylon appointed to govern the towns of Judah. Go back and live with him among the people. Or go wherever else you choose.” Then the captain of the guard gave Jeremiah some food and a present and let him go. 40:6 So Jeremiah went to Gedaliah son of Ahikam at Mizpah and lived there with him. He stayed there to live among the people who had been left in the land of Judah.

A Small Judean Province is Established at Mizpah

40:7 Now some of the officers of the Judean army and their troops had been hiding in the countryside. They heard that the king of Babylon had appointed Gedaliah son of Ahikam to govern the country. They also heard that he had been put in charge over the men, women, and children from the poorer classes of the land who had not been carried off into exile in Babylon. 40:8 So all these officers and their troops came to Gedaliah at Mizpah. The officers who came were Ishmael son of Nethaniah, Johanan and Jonathan the sons of Kareah, Seraiah son of Tanhumeth, the sons of Ephai the Netophathite, and Jezaniah son of the Maacathite. 40:9 Gedaliah, the son of Ahikam and grandson of Shaphan, took an oath so as to give them and their troops some assurance of safety. “Do not be afraid to submit to the Babylonians. Settle down in the land and submit to the king of Babylon. Then things will go well for you. 40:10 I for my part will stay at Mizpah to represent you before the Babylonians whenever they come to us. You for your part go ahead and harvest the wine, the dates, the figs, and the olive oil, and store them in jars. Go ahead and settle down in the towns that you have taken over.” 40:11 Moreover, all the Judeans who were in Moab, Ammon, Edom, and all the other countries heard what had happened. They heard that the king of Babylon had allowed some people to stay in Judah and that he had appointed Gedaliah, the son of Ahikam and grandson of Shaphan, to govern them. 40:12 So all these Judeans returned to the land of Judah from the places where they had been scattered. They came to Gedaliah at Mizpah. Thus they harvested a large amount of wine and dates and figs.

Ishmael Murders Gedaliah and Carries the Judeans at Mizpah off as Captives

40:13 Johanan and all the officers of the troops that had been hiding in the open country came to Gedaliah at Mizpah. 40:14 They said to him, “Are you at all aware that King Baalis of Ammon has sent Ishmael son of Nethaniah to kill you?” But Gedaliah son of Ahikam would not believe them. 40:15 Then Johanan son of Kareah spoke privately to Gedaliah there at Mizpah, “Let me go and kill Ishmael the son of Nethaniah before anyone knows about it. Otherwise he will kill you and all the Judeans who have rallied around you will be scattered. Then what remains of Judah will disappear.” 40:16 But Gedaliah son of Ahikam said to Johanan son of Kareah, “Do not do that because what you are saying about Ishmael is not true.”

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Wesley: Jer 40:5 - Now

Jeremiah before he was gone out of the presence of Nebuzar - adan, declaring that he was more inclined to stay in his own country, Nebuzar - adan bid him, Go back.

Wesley: Jer 40:8 - Ishmael

It is likely these were commanders of parties, which either were within the city 'till it was taken, and then escaped, or where somewhere in the country, and not so much regarded by the Chaldeans, who were more intent upon the conquest of the city, than pursuing these little parties.

Wesley: Jer 40:10 - I will dwell

I have choice made of Mizpah, a city upon the frontiers, to make my residence, it being a convenient place for me to receive orders from the king of Babylon.

Wesley: Jer 40:10 - But ye

Gather such fruits as the country affords, as you use to do in the times of peace.

Wesley: Jer 40:12 - Returned

Probably upon the king of Babylon's first invading Judah, many fled, and more as he went on his conquests, over - running the country; and it is likely at the taking of the city, many escaped, and fled into several countries, as they had opportunity, or judged this or that country would be safest; some fled to Moab, some to Ammon some to Edom, some one way, and some another: but when they heard that the king of Babylon had set a governor of their own religion and country over them, they came back to him; and there being few people left in the land, which was wonderfully fruitful, they gathered plenty of grapes, and other summer fruits.

Wesley: Jer 40:13 - Moreover

They had been with him before, but now they come to discover a conspiracy against his life.

JFB: Jer 40:2

The Babylonians were in some measure aware, through Jeremiah's prophecies (Jer 39:11), that they were the instruments of God's wrath on His people.

JFB: Jer 40:3 - ye

(See on Jer 40:1). His address is directed to the Jews as well as to Jeremiah. God makes the very heathen testify for Him against them (Deu 29:24-25).

JFB: Jer 40:4 - look well unto thee

The very words of Nebuchadnezzar's charge (Jer 39:12).

JFB: Jer 40:4 - all the land is before thee . . . seemeth good

(Gen 20:15, Margin). Jeremiah alone had the option given him of staying where he pleased, when all the rest were either carried off or forced to remain there.

JFB: Jer 40:5 - while he was not yet gone back

Parenthetical. When Jeremiah hesitated whether it would be best for him to go, Nebuzara-dan proceeded to say, "Go, then, to Gedaliah," (not as English Version, "Go back, also"), if thou preferrest (as Nebuzara-dan inferred from Jeremiah's hesitancy) to stop here rather than go with me.

JFB: Jer 40:5 - victuals

(Isa 33:16).

JFB: Jer 40:5 - reward

Rather, "a present." This must have been a seasonable relief to the prophet, who probably lost his all in the siege.

JFB: Jer 40:6 - Mizpah

In Benjamin, northwest of Jerusalem (Jer 41:5-6, Jer 41:9). Not the Mizpah in Gilead, beyond Jordan (Jdg 10:17). Jeremiah showed his patriotism and piety in remaining in his country amidst afflictions and notwithstanding the ingratitude of the Jews, rather than go to enjoy honors and pleasures in a heathen court (Heb 11:24-26). This vindicates his purity of motive in his withdrawal (Jer 37:12-14).

JFB: Jer 40:7 - captains . . . in the fields

The leaders of the Jewish army had been "scattered" throughout the country on the capture of Zedekiah (Jer 52:8), in order to escape the notice of the Chaldeans.

JFB: Jer 40:8 - Netophathite

From Netophah, a town in Judah (2Sa 23:28).

JFB: Jer 40:8 - Maachathite

From Maachathi, at the foot of Mount Hermon (Deu 3:14).

JFB: Jer 40:9 - Fear not

They were afraid that they should not obtain pardon from the Chaldeans for their acts. He therefore assured them of safety by an oath.

JFB: Jer 40:9 - serve

Literally, "to stand before" (Jer 40:10; Jer 52:12), that is, to be at hand ready to execute the commands of the king of Babylon.

JFB: Jer 40:10 - Mizpah

Lying on the way between Babylon and Judah, and so convenient for transacting business between the two countries.

JFB: Jer 40:10 - As for me . . . but ye

He artfully, in order to conciliate them, represents the burden of the service to the Chaldeans as falling on him, while they may freely gather their wine, fruits, and oil. He does not now add that these very fruits were to constitute the chief part of the tribute to be paid to Babylon: which, though fruitful in corn, was less productive of grapes, figs, and olives [HERODOTUS, 1.193]. The grant of "vineyards" to the "poor" (Jer 39:10) would give hope to the discontended of enjoying the best fruits (Jer 40:12).

JFB: Jer 40:11 - Jews . . . in Moab

Who had fled thither at the approach of the Chaldeans. God thus tempered the severity of His vengeance that a remnant might be left.

JFB: Jer 40:13 - in the fields

Not in the city, but scattered in the country (Jer 40:7).

JFB: Jer 40:14 - Baalis

Named from the idol Baal, as was often the case in heathen names.

JFB: Jer 40:14 - Ammonites

So it was to them that Ishmael went after murdering Gedaliah (Jer 41:10).

JFB: Jer 40:14 - slay

Literally, "strike thee in the soul," that is, a deadly stroke.

JFB: Jer 40:14 - Ishmael

Being of the royal seed of David (Jer 41:1), he envied Gedaliah the presidency to which he thought himself entitled; therefore he leagued himself with the ancient heathen enemy of Judah.

JFB: Jer 40:14 - believed . . . not

Generous, but unwise unsuspiciousness (Ecc 9:16).

JFB: Jer 40:16 - thou speakest falsely

A mystery of providence that God should permit the righteous, in spite of warning, thus to rush into the trap laid for them! Isa 57:1 suggests a solution.

Clarke: Jer 40:2 - The Lord thy God hath pronounced

The Lord thy God hath pronounced - I know that thou art a true prophet, for what thou hast predicted from thy God is come to pass.

Clarke: Jer 40:4 - Come; and I will look well unto thee

Come; and I will look well unto thee - Thou art now at full liberty to do as thou pleasest; either to come to Babylon or to stay in thy own land.

Clarke: Jer 40:5 - Go back also to Gedaliah

Go back also to Gedaliah - If thou wilt stay in thy own land, thou hadst best put thyself under the protection of thy countryman Gedaliah, whom the King of Babylon has made governor of the land.

Clarke: Jer 40:8 - Ishmael the son of Nethaniah

Ishmael the son of Nethaniah - This is he who afterwards murdered Gedaliah. He had been employed to do this by Baalis, king of the Ammonites, with whom he appears to have taken refuge during the siege. See Jer 40:14.

Clarke: Jer 40:14 - But Gedaliah the son of Ahikam believed then not

But Gedaliah the son of Ahikam believed then not - The account given of this man proves him to have been a person of uncommon greatness of soul. Conscious of his own integrity and benevolence, he took the portrait of others from his own mind; and therefore believed evil of no man, because he felt none towards any in his own breast. He may be reproached for being too credulous and confident: but any thing of this kind that may be justly charged against him serves only to show the greatness of his mind. A little soul is ever suspicious, and ready to believe the worst of every person and thing. A great mind acts always on the contrary.

Clarke: Jer 40:16 - Thou shalt not do this thing

Thou shalt not do this thing - He cannot be so base

Clarke: Jer 40:16 - Thou speakest falsely of Ishmael

Thou speakest falsely of Ishmael - He thought it quite possible that the man who was capable of becoming an assassin was capable of telling a lie; and therefore he would not credit what he said. Had he been a little more distrustful, he would have saved his own life. The next chapter shows that Johanan’ s information was too true. So noble Gedaliah lost his life by not believing that evil of others of which he himself was incapable.

Calvin: Jer 40:3 - NO PHRASE

But before he says this, he administers reproof to the people, and says, Jehovah thy God hath spoken evil on this city; and he hath brought it, and made it to come. Here Nebuzar-adan undertook the prophetic office, and spoke in high terms of God’s righteous vengeance on the people. There is no doubt but that God had raised up such a teacher to the Jews; for they had for forty years and more obstinately rejected celestial truth. God had not ceased kindly to invite them to repentance, and to promise them pardon and salvation, provided they repented. As then God had not ceased for so long a time, and continually to address them according to his paternal goodness, and at the same time had spoken to the deaf, they deserved to hear such a preacher as Nebuzaradan, who now contumeliously upbraided them, that they had brought this evil on themselves, because they had been disobedient and rebellious against God, as they had not obeyed his word.

There is here a remarkable example set before us, so that we may learn, that when God addresses us by his servants, we ought immediately to render obedience to him; let us learn to fear when he threatens us, and learn to entertain hope when he offers his favor to us. For if we reject the Prophets when they are sent to us, other teachers will arise, who will deride us, and though they may be themselves ungodly, they will yet upbraid us with our impiety. This then is the doctrine we ought to gather from this passage, in which we see that Nebuzaradan, as though gifted with the prophetic spirit, severely rebuked the people. He, indeed, addressed Jeremiah, and seems to have included him with the people, when he said, Thy God hath spoken — because ye have sinned and have been rebellious. But Nebuzaradan, no doubt, thus highly commended the faithfulness of Jeremiah, because he had been true and faithful in his vocation and office, he then did not make him as one of the people, nor did he mean that he had sinned with others, or had been rebellious against God. But, in the first, place, he addressed Jeremiah, Thy God, he said; and this was expressed by way of honor, even that God was the God of Jeremiah; for though the people boasted that they were holy, yet Nebuzaradan here indirectly condemned their foolish boastings, since he inti-mated that Jeremiah alone was worthy of being deemed one of God’s servants, as though he had said, that the Jews were unworthy of the honor of glorying in God’s name, or of professing it: Thy God then hath spoken The rest tomorrow.

Calvin: Jer 40:5 - NO PHRASE

Jeremiah goes on with the same discourse, that Nebuzar-adan dealt bountifully with him, and permitted him to go wherever he wished. We hence conclude that Nebuchadnezzar was fully convinced of the honesty and uprightness of Jeremiah. For he knew how he was regarded among his own people, and that he might rouse great disturbances, except he was upright and quiet. As, then, Nebuchadnezzar had no doubt respecting’ the character of Jeremiah, he wished to grant him free liberty to choose his own habitation in any city he pleased, or to remove wherever it seemed good to him. Invitation was given him to go to Babylon, and a promise of favor was added; but it was further permitted to him to remain in his own country.

I have said that this was done according to the divine purpose, that the Prophet might give a proof of his religion. For if he had gone to Chaldea, it might have been that the confidence of many would have failed them, and that faith in the promises would have vanished: for they might have thought it a sign of hopeless despair, had the Prophet gone there. That he might not then disturb weak minds, he thought it his duty to remain in his own country. And hence God inclined the mind of Nebuchadnezzar and the minds of his leaders to grant liberty to the holy Prophet to remain in Judea, as though for the purpose of raising a standard for the captives, and of accomplishing their return after seventy years. We shall, however, see presently that he was led away elsewhere; but that in no degree frustrated his prophecies, because violent men led him away as a captive, and he at length died in Egypt. But he did not willingly remove from Judea, though he found there nothing but grief and sorrow; for he did not gratify himself, nor could he indulge in any pleasures, in the abundance of meat and drink, but he was ever lamenting the overthrow of his own nation, and especially the destruction of the Temple. As, then, he preferred Judea to all other countries, and submitted to be a constant spectator of so many miseries, he gave a remarkable proof of his faith and patience, and thus strengthened the faith of the miserable exiles, so that they might know that God would be yet merciful and propitious to his people.

He goes on with the words of Nebuzaradan, but he introduces this clause, He was not yet gone back, that is, because he was not yet gone back. Then Nebuzaradan said, “Return to Gedaliah, that is, if thou preferrest to live here rather than to follow me, then go to Gedaliah.” Here Nebuzaradan shews how he would have Jeremiah to live in safety in that land, which was as yet like a den of robbers, even that he should be with Gedaliab. And we see how solicitous Nebuzaradan was to preserve the life of the Prophet, for he wished that Gedaliah should be his guardian, as he had briefly said before; but he now sets the matter more fully and more at large before him, Return, he says, to Gedaliah, whom the king of Babylon hath set over the cities of Judah, and dwell with him he intimates that Jeremiah would be without danger if he dwelt with Gedaliah, because he had been set over Judah by the king of Babylon. Repeated at the same time is what we have before observed, that it was in the Prophet’s power, either to go to Gedaliah or to go anywhere else; Whatever place, he says, it seems right in thine eyes to go to, go there He did not then assign to him any certain place, but gave him leave to go anywhere; so that the Prophet was to choose for himself an habitation either in Judea or out of Judea.

It follows, that he gave him food; for so I render the ארחה , areche, though some, “a present;” but it means food, as we shall hereafter see in the fifty-first chapter, where Jeremiah speaks of daily bread. The second word, משאה , meshae, I regard as meaning a gift or a present. Then Nebuzaradan bestowed on God’s servant food and other gifts. As to food, the Prophet might have well accepted it, for after the city was taken we know that he must have been in want of everything. Even before, he lived very scantily and miserably, having only a piece of bread daily. And now, when Nebuzaradan supplied him with food, there was no reason why the holy man should not in such want receive what was given him. But as to the presents, Jeremiah may seem to have forgotten himself; for it was a disgrace to him to receive from an enemy of God’s people, a present or gifts for his doctrine; for whence proceeded this benevolence and bounty to the Prophet, except that Nebuzaradan knew that his prophecy referred to the destruction of his own nation? It seems, then, that for this reason he wished to reward the holy man; he ought then to have refused these presents. But it is probable that he was not enriched by a large sum of money, or by costly things; Nebuzaradan only gave him some token of benevolence; and the Prophet might without suspicion have received the present, not as a reward for his doctrine, but rather as a confirmation of it offered by God, because the Jews had been enemies to him as long as he had been faithfully spending his labors among them; for when he bitterly reproved them, he had no other object but to secure their safety. But as he had been so inhumanely treated by the Jews, God intended that more humanity should be shown to him by a heathen and barbarous nation than by the children of Abraham, who boasted that they were the holy people of God. It was, then, for this reason that Jeremiah received gifts from the hand of Nebuzaradan. It follows, —

Calvin: Jer 40:6 - NO PHRASE

Here is shown to us the firmness of the Prophet, that he hesitated not to reject, what Nebuzaradan kindly offered to him, and yet he might have committed a great offense in making light, as it were, of Chaldea. It was, as we know, a very pleasant country, and very fertile; and tyrants cannot bear their bounty to be despised; for when they are pleased to honor any one, however little may be what they offer, if he refuses, they regard it as a dishonor done to them. The Prophet, then, might have been overcome by modesty and fear, so as to remove to Chaldea. That he dared simply to refuse the offer, and to ask that he might dwell in his own country, was a proof and evidence that he had more concern for religion, and more care for God’s Church, than for all the favors of men, and all that he might have hoped from the wealth of Babylon and Chaldea.

We hence see that the Prophet in receiving presents, accepted of nothing but what he knew would be for the benefit of God’s Church. At the same time he made light of the offense he might have given, when he chose to remain in his own country; for as we have said, it was as though he erected a standard to invite the Jews to return, and thus to prove the truth of his prophecy respecting their exile being temporary, the end of which was to be hoped for after seventy years. For this reason he says, that he went to Gedaliah, and dwelt in the midst of the people, even Of those who remained in the land. It follows, —

Calvin: Jer 40:7 - NO PHRASE

Mention has been before made of Gedaliah. We have seen that the Prophet was once rescued from death through his kindness, for he interposed for him when almost all with one consent doomed the holy Prophet to death. ¹¹⁹ And God bestowed on him no common honor, that while he was seeking nothing, Nebuchadnezzar should set him as governor over the land. He did not, indeed, enjoy power for any length of time; but it was yet God’s will to extend his hand to the pious man, so that he might have, at least for a time, some evidence of his favor. He was at length, as we shall see, killed by treachery.

The Prophet now tells us, that the leaders of the forces, before scattered together with their troops, were now come to him. When the Prophet says that they were in the field, I do not think as some, that they were those who fled when the city was taken. But probably they were those who were forced to flee from the cities at the first entrance of the Chaldean army. Nor does it seem probable that they escaped, when all the companions of the king were overtaken and caught in the plain of Jericho, as we have already seen. I then think that they were those who had been scattered here and there, having deserted the cities committed to them at the first approach of their enemies. As then they had been wanderers from their own country and exiles, they now returned to Gedaliah. By saying that the leaders of the forces had heard, he does not mean that they had now an army, but that they had been set over cities and towns in Judea together with their troops.

Calvin: Jer 40:8 - They

They then and their men, came to Gedaliah, when they heard that the king of Babylon had set Gedaliah, the son of Ahikam, over Judea, and that men, women, and children were committed to his power or keeping. And then he adds, from the poverty of the land, that is, from the dregs of the people, even from those who had not been removed to Babylon: they came, even Ishmael, etc.; who, as we shall hereafter see, became a traitor. He was, as the Prophet says, of the royal family. His spirits were still very high, and influenced by envy, he killed Gedaliah, though he had been kindly received by him. He had, at the same time, received a reward for his treachery from the king of Amon. But all these things we shall see in what follows.

He names here the fugitive chiefs, the first of whom was Ishmael, and among them were the sons of Kareah; who had pledged their faith to Gedaliah; but he was too credulous, and, at the same time, closed his ears to wise counsels and warnings. The Prophet proceeds to tell us how Geda-liah dealt with his own nation, —

Calvin: Jer 40:9 - NO PHRASE

Here, as I have hinted, is explained the great humanity of Gedaliah, and also his pious solicitude for his own nation, in order that the perfidy and cruelty of the son of Nethaniah might appear the more detestable, who slew a man so well deserving in his conduct to him and to others, having been led to do so by reward.

The Prophet says that he swore to them; nor was it strange to interpose an oath in a state of things so disturbed. Hardly could Ishmael and the rest have any confidence, since the Chaldeans had been so extremely hostile to them; they must, indeed, have been in the greatest trepidation. There was, therefore, need of a remedy, even that Gedaliah should assure them of his integrity. This was the reason why he made an oath; for had it been in times of tranquillity, an oath would not have been necessary. But as their life hung, as it were, on a thread, and they saw many dangers on every side, there was need of a confirmation; nor did Gedaliah receive them without some danger; for it was not pleasing to the Chaldeans that such men should continue in the land. For we have seen that the princes had been on this account killed, and then all the chief men among the people had been removed to Chaldea, lest any of them should attempt some new commotions. It was, therefore, the object of Nebuchadnezzar to keep the country quiet; and this was the best way to prevent any disturbance. Gedaliah then, no doubt, saw that this would not be very agreeable to the Chaldeans, and yet his humanity prevailed, and his concern for his own nation, that he not only hospitably received them, but also promised them by an oath, that there would be safety for them. He therefore exhorted them to be confident, and also to serve the Chaldeans. It was, indeed, especially expected of them, that they should surrender up themselves, as their case was hopeless. Then Gedaliah promised that the Chaldeans would be content with a voluntary submission; and he promised them also, that there would be a safe dwelling for them in the land.

Calvin: Jer 40:10 - NO PHRASE

And he ordered them to gather wine, and corn, and fruit, and to store them up, as there would be no danger from war. He also ordered them to dwell in the cities which they had taken, or to which they had been driven. The verb here is ambiguous; but I prefer its most literal meaning, which ye have taken. They could not, indeed, have taken a city by force and arms, as they had only a few men, and could never have been equal to their enemies. Then the forcible taking of cities is not what is meant; but Gedaliah’s meaning was, that they might safely remain wherever they were, or that they might dwell in any city they came to. But it was a great ‘thing when he said to them, that he would stand for them; for he thus laid down his own life, as though he had said that he would be a surety that nothing grievous should happen to them. And hence it is more clearly seen that he did not regard himself, but that he used the power given him for the public good; for if he had ambition, he would have been, doubtless, more careful to ingratiate himself with the king of Babylon, and he would have resolved to deal no less cruelly with a people so hard and refractory, than their enemies. But when he extended his wings as the hen, to gather under them the residue of his own nation, it appears quite evident that he had no care for his own private safety, but that whatever power had been given him by King Nebuchadnezzar, he employed it wholly for the public good.

Then these words ought to be especially noticed, And I, behold, I will dwell in Mizpah, that I may stand, etc., that is, that I may meet the Chaldeans who may come to us, that is, lest they should come upon you for some hostile purpose. It afterwards follows —

Calvin: Jer 40:11 - NO PHRASE

The Prophet shews here, that except intestine wickedness had arisen, the condition of the people would have been endurable until the time of exile had elapsed. God had pre-fixed, as it has been before stated, seventy years. Nebuchadnezzar had already so withdrawn the flower of the people, that still some inhabitants remained, that the land might not be wholly naked and forsaken. For besides the poor who had been left, he has already told us, that some chief men came with their troops. He now adds that all the Jews, who had fled to neighboring nations, came to Geda-liah; some had taken refuge among the Ammonites, and some among the Moabites; these came and dwelt in the land. Then God did thus moderate the rigor of his vengeance, so that some remnants continued in Judea until the restoration of the whole people. But the perverseness of those who had before despised his favor, is on the other hand most clearly shewn. God no doubt designed to make manifest their extreme wickedness; for they not only despised the kindness of King Nebuchadnezzar, but rushed headlong to their own ruin; for their fury and madness led them on to kill their own leader, and thus all things were thrown into confusion, as this might have provoked the indignation of the conqueror to obliterate the very name of the people by slaying the captives as well as those who had been left in the land. To point out this was the object of the Prophet in this part of the chapter.

Calvin: Jer 40:12 - NO PHRASE

He says that all the Jews; he puts in the particle גם , gam, for the sake of emphasis, and even all the Jews, who had fled either to the Moabites or to the children of Ammon, or to the Idumeans, or to other parts in other countries. There is no doubt but they made up a considerable number. Then the whole land must have had many inhabitants; and though it was not populous, yet the desolation that might have been feared, was not extreme. We hence conclude, that there was no over-statement made, when Gedaliah promised security to the leaders of the forces and their companions. As he then made an oath that they would all be safe, he did not deceive them, for he really proved his faithfulness, because these miserable exiles, who returned into Judea, dwelt in safety, and God also gave them a rich abundance of fruits, so that they lived comfortably in their own country. Before the city was taken these were wanderers, and no doubt they must have suffered great poverty and want. But now the Lord gave them relief, and supplied them with plenty.

But we hence know more fully how great must have been the impiety and wickedness of Ishmael and his companions, who not only had the liberty to dwell comfortably in their own country under the care and protection of Gedaliah, but who also enjoyed abundance of blessings. For as the most miserable of them gathered great abundance of fruits, they might have had a large portion of all good things. Hence then the more and the more detestable appeared their ingratitude. And it further appears how extreme and incurable was their perverseness, that they were not moved and affected, when they saw Jerusalem destroyed, the temple burnt, and the horrible slaughter which had taken place; and especially when they knew what Nebuzaradan had preached respecting God’s vengeance, and had performed the office of a prophet in reproving them. That they thus so obstinately rejected the blessings of God and resisted what he did for them, was an evident proof that they were monstrously stupid; and this is what the Prophet intended to shew, as we shall hereafter see. But I must make an end here.

Calvin: Jer 40:13 - NO PHRASE

A sad history is here given, from which we may conclude, that God’s wrath against the people had not been appeased by the destruction of the city and the burning of the Temple. It was some token of mercy, when Gedaliah was set over the remnant of the people and the poor, who had been allowed to dwell in the land. But now Gedaliah is slain, and a miserable scattering must have ensued. The wrath also of the king of Babylon was kindled, because the Chaldeans, who had been given as guards, were at the same time killed. It was then God’s purpose to execute his judgment also on these remnants.

But the Prophet shews how it was that Gedaliah was killed, even because Ishmael had been hired and advised by the king of Ammon. he says, however, that he had been warned by the sons of Kareah, of whom mention has been made, but that he had no faith in them. And hence the Prophet begins by saying, that John the son of Kareah and the other leaders came to him. He had, as we have seen, received them before, and had sworn to them that he would be their defender, so that no one would hurt them; he had undertaken to face all danger, and offered his head as a pledge that the Chaldeans would not attempt anything against them. They came then to him, because with safety was connected public benefit, he had, then, bound them to himself by no common benefit, and it was for their good that he should be safe and secure, who was in favor with the king of Babylon.

Calvin: Jer 40:14 - NO PHRASE

They therefore came and said, that Ishmael the son of Nethaniah was suborned by the king of Ammon It may have been that the king of Ammon had hoped to be the king of Judea, or to have all that land as his own after the departure of the Chaldean army. But as his expectation was disappointed, he began to attempt another tiling, to render the land desolate by creating disturbances. Such then seems to have been the reason why he induced Ishmael to undertake the impious and abominable act of killing Gedaliah.

As to Gedaliah having no faith in their words, a question may be here raised, How was it that God suffered this holy man, endued with such rare virtues, to be basely killed by a traitor and an assassin? In the first place, we must hold it as true, that God’s judgments are just, though they correspond not with our notions. It seems indeed, at the first glance, very unaccountable, that Gedaliah should have been slain, who yet had emerged, as it were, from death, and had obtained favor with the Chaldeans; but it was God’s pur pose to take him to himself, and at the same time to execute his vengeance to the utmost on the people; for we shall see that those who had been left were wholly unworthy of God’s favor; and we shall also see, that as mad wild beasts they ran headlong to death, and never ceased to provoke God’s wrath against them.

Let us then learn from this passage, that when God calls his servants from this world, he regards their salvation, so that death is for their good. For Gedaliah might have seen, that had he lived longer, things more bitter than hundred deaths would have happened to him. It was then God’s will to take him in time, before he was overwhelmed with sorrows. For it was no small cause of grief to see the people obstinately struggling against the goodness of God, until their final ruin came. This obstinacy then might have been the cause of incredible sorrow to the holy man: hence the Lord removed him in due time. In the meantime, as I have said, he opened a way for his wrath, so that after it became evident that the remnant that had been saved were wholly unworthy of mercy, they were destroyed together with the rest.

But, in the second place, we see that there was a fault mixed with virtue in Gedaliah. Love, indeed, is not suspicious, as Paul says, and ought not easily to admit an accusation. (1Co 13:5.) But he ought to have been circumspect, not only for his own sake, but because his death brought with it the ruin of the whole people. He ought then to have been more cautious. But we hence learn how difficult it is even for the best of men, endued with peculiar virtues, so to conduct themselves, as not to deviate on either side. It was a. praiseworthy simplicity that Gedaliah did not suspect that Ishmael would be so perfidious and so wicked; but as in this instance he shewed no regard for himself nor for the public safety, he was to be blamed. But, as I have said, it was God’s purpose to remove him to his rest, for had he lived, he would have been a hundred times overwhelmed with troubles. Ungodly men may blast the memory of the holy man, because he had been so stupid: but as I have already said, that as he must have deviated either on this or that side, it was better that Ishmael should not be accused until he was found guilty. Gedaliah’s only mistake was, that he disregarded the treachery of which he had been warned. It now follows —

Calvin: Jer 40:16 - NO PHRASE

We here see that the holy man was blinded, so that he not only disregarded the counsel given to him, but also rejected the help offered to him. It is again a thing worthy of praise, that he was unwilling that Ishmael should be rashly killed, the cause being not known; but he ought to have carefully inquired, and the thing being found out, he might have defended himself, and put to death a wicked man and a public pest. He was armed with the sword; and he might have justly punished Ishmael, if he had only been attentive to the matter, that is, if he had taken the trouble to ascertain the fact. As then he had been endued with authority, for Nebuchadnezzar had set him over the land, he was to be blamed in this, that he abstained from taking’ vengeance, (for he was not a private man,)but he did not believe that there was so great a treachery in Ishmael, whom he thought to be an honest and upright man, and friendly to him. Nevertheless, there is a medium between simplicity on the one hand, and cruelty on the other. Had he immediately become incensed against Ishmael, it would have been blamable cruelty; for we ought not to be carried away headlong to condemn innocent men; for if we indiscriminately receive all sorts of calumnies, no man can remain innocent. But as I have said, Gedaliah might have so acted as not to wrong Ishmael by believing every idle report, and yet he might have taken care of himself. He might have done this, had he inquired, and having known the case, determined accordingly; but he willfully closed his eyes, and thus committed a great mistake.

But we hence see, that when in other things he was not without judgment and foresight, he was in this instance, as it were, destitute of a sound mind; for it was God’s purpose to open a way for his judgment, so that he might destroy the remnant of the people. And at the same time we see how difficult it is not to do wrong, when we desire to be just, tolerant, and unsuspicious. We are, in short, taught, how difficult a thing it is, and how rare is the virtue to exercise moderation. Ishmael might have been immediately convicted of perfidy and wickedness; this was what Gedaliah was unwilling to do; and why? because he was unwilling to suspect anything wrong in a man whom he thought to be sincere and faithful. Well, but at the same time he did wrong to John, the son of Kareah, and to the other leaders of the forces. They came to him, not one man or two men, but the chiefs who had been set over the soldiers by King Zedekiah. These came to him, so that their charge was probable. What did Gedaliah say? Thou speakest falsely, he said. he reproachfully repelled John, the son of Kareah, who yet was well disposed towards him, and wished to save him from his danger. We hence clearly see that the best of men never so act, but that under the color of equity and humanity they often fall into sloth and neglect; and that when they wish to be humane towards one, they act unkindly and reproachfully towards many. So it is ever necessary to flee to God, that he may rule us by the spirit of discretion. Now follows the murder of Gedaliah.

Defender: Jer 40:6 - in the land

Jeremiah was given the choice of going to Babylon or remaining with the people left in the land. He chose the latter, and Part IV of his book (chapters 40-42) relates to this period and its prophecies."

TSK: Jer 40:2 - The Lord

The Lord : Jer 22:8, Jer 22:9; Deu 29:24-28; 1Ki 9:8, 1Ki 9:9; 2Ch 7:20-22; Lam 2:15-17

TSK: Jer 40:3 - because

because : Jer 50:7; Neh 9:28, Neh 9:33; Dan 9:11, Dan 9:12; Rom 2:5, Rom 3:19

TSK: Jer 40:5 - Go back // Ahikam // or go // gave him // victuals and a reward

Go back : Jer 39:14, Jer 41:2; 2Ki 25:22-24

Ahikam : Jer 26:24; 2Ki 22:12, 2Ki 22:14; 2Ch 34:20

or go : Jer 40:4, Jer 15:11; Ezr 7:6, Ezr 7:27; Neh 1:11, Neh 2:4-8; Pro 16:7, Pro 21:1

gave him : Jer 52:31-34; 2Ki 8:7-9; Job 22:29; Act 27:3, Act 27:43, Act 28:10; Heb 13:6

victuals and a reward : Rather, ""victuals (aruchah a stated allowance, sufficient for the journey), and a present,""masseatḣ

TSK: Jer 40:6 - Then // Mizpah

Then : It has been doubted whether Jeremiah acted prudently in this decision, as the event seems to indicate the contrary, and as it was the evident meaning of all his predictions that the Jews should not prosper in their own country till the expiration of seventy years. But he was evidently influenced by the most unbounded love to his country, for whose welfare he had watched, prayed, and lived; and he now chose rather to share her adversities, her sorrows, her wants, her afflictions, and her disgrace, than to be the companion of princes, and to sit at the table of kings. His patriotism was as unbounded as it was sincerecaps1 . hcaps0 e only ceased to live for country when he ceased to breathe. Jer 39:14

Mizpah : Jos 15:38; Jdg 20:1, Jdg 21:1; 1Sa 7:5, 1Sa 7:6, Mizpeh

TSK: Jer 40:7 - all the // the poor

all the : Jer 39:4; 2Ki 25:4, 2Ki 25:22, 2Ki 25:23-26

the poor : Jer 39:10; Eze 33:24-29, Eze 45:16

TSK: Jer 40:8 - came // even // Johanan // Jonathan // Netophathite // Maachathite

came : Jer 40:6, Jer 40:11, Jer 40:12

even : Jer 40:14, 41:1-16; 2Ki 25:23, 2Ki 25:25

Johanan : Jer 41:11, Jer 41:16, Jer 42:1, Jer 42:8, Jer 43:2, Jer 43:5

Jonathan : Jer 37:15, Jer 37:20, Jer 38:26

Netophathite : 2Sa 23:28, 2Sa 23:29; 1Ch 2:54, 1Ch 11:30; Ezr 2:2, Ezr 2:22; Neh 7:26

Maachathite : Deu 3:14; Jos 12:5; 2Sa 10:6, 2Sa 10:8, 2Sa 23:34; 1Ch 2:48

TSK: Jer 40:9 - sware // Fear

sware : 1Sa 20:16, 1Sa 20:17; 2Ki 25:24

Fear : Jer 27:11, Jer 38:17-20; Gen 49:15; Psa 37:3, Psa 128:2

TSK: Jer 40:10 - serve // gather // summer

serve : Heb. stand before, Jer 35:19; Deu 1:38; Pro 22:29; Luk 21:36

gather : Jer 39:10

summer : Jer 40:12, Jer 48:32; 2Sa 16:1; Isa 16:9; Mic 7:1

TSK: Jer 40:11 - all the Jews

all the Jews : Jer 24:9; Isa 16:4; Eze 5:3, Eze 5:12, Eze 25:2, Eze 25:6, Eze 25:8, Eze 25:12, Eze 35:5, Eze 35:15; Oba 1:11-14

TSK: Jer 40:13 - Johanan

Johanan : Johanan and his companions seem to have acted honestly in this affair. They had received intelligence of designs formed against Gedaliah’ s life, and consequently against the whole new settlement. Ishmael, being a branch of David’ s family, was probably displeased that another was preferred above him; and the king of the Ammonites, out of hatred to the Jews, employed him to slay Gedaliah. But Gedaliah, conscious of his own integrity and benevolence, took the portrait of others from his own mind; and therefore believed evil of no man, because he felt none towards any in his own breast. He may be reproached for being too credulous and confiding; but this only serves to shew the greatness of his soul; for a little mind is always suspicious, and ready to believe the worst of every person and thing. Jer 40:6-8

TSK: Jer 40:14 - Ammonites // Ishmael // slay thee // believed

Ammonites : Jer 25:21, Jer 41:10, Jer 49:1-6; 1Sa 11:1-3; 2Sa 10:1-6; Eze 25:2-6; Amo 1:13-15

Ishmael : Jer 40:8, Jer 41:2, Jer 41:10; Pro 26:23-26; Isa 26:10; Mic 7:5

slay thee : Heb. strike thee in soul

believed : 1Co 13:5-7

TSK: Jer 40:15 - Let // wherefore

Let : 1Sa 24:4, 1Sa 26:8; Job 31:31

wherefore : Jer 12:3, Jer 12:4; 2Sa 18:3, 2Sa 21:17; Eze 33:24-29; Joh 11:50

TSK: Jer 40:16 - Thou shalt

Thou shalt : Jer 41:2; Mat 10:16, Mat 10:17; Rom 3:8

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Jer 40:3

This pagan commander could see that which the blind Jews would not understand: they said, Wherefore is this great evil come upon us ? Nebuzar-adan knew wherefore, and gives God the glory of his master’ s victory, as also of his own faithfulness, saying God had but done what he said, brought the evil which he had pronounced against that city; he also acknowledgeth God’ s justice, that this evil was come upon them because of their sins. Thus the men of Tyre and Sidon, and of Nineveh, (according to our Savour’ s words,) shall rise up in judgment against the Jews that lived in our Saviour’ s time, and Nebuzar-adan another day shall rise up in judgment against those Jews that lived in Jeremiah’ s time, and shall condemn them.

Poole: Jer 40:4

Nebuzar-adan, like a faithful servant, remembers his master’ s orders to him about the prophet, Jer 39:11 , and offers Jeremiah greater favour than to any others of his prisoners; he determined others by his right of conquest to what they should do, but he giveth the prophet a liberty to choose whether he would go to Babylon, or stay at Jerusalem in his own country; he promised him that if he would go to Babylon, he would take a particular care of him.

Poole: Jer 40:5 - While he was not yet gone back // Go back

While he was not yet gone back: it is not much material whether we interpret the he here mentioned of Jeremiah or Gedaliah. If we interpret it of Jeremiah, the sense is, that before Jeremiah was gone out of the presence of Nebuzar-adan, he, either by his silence, or by some declaration of his mind that is not here recorded, declaring that he was more inclined to stay in his own country, Nebuzaradan bid him,

Go back & c. If we understand it of Gedaliah, the sense must be, Because Gedaliah is not to come back any more to me, go thou to him , &c. We read that the king of Babylon left Gedaliah as his viceroy or deputy in Judah. What he was, more than the son of Ahikam. and grandchild of Shaphan, the Scripture tells us not, only that he was left by the king of Babylon as ruler over the people he thought fit to leave, 2Ki 25:22 ; probably he was one of them who, during the siege, had gone out to the king of Babylon: to him the captain of the guard directeth the prophet, but gives him liberty to dwell where he pleaseth; so sends him away with victuals and a reward. It is more than probable that the king of Babylon had heard from some of the Jews, who, during the siege, had made an escape to his army, that the scope of the prophet’ s prophecies were for the delivery of the city, and the Jews’ submission to him, as was before said.

Poole: Jer 40:6 - Mizpah

Mizpah was built by Asa, 1Ki 15:22 , or rather enlarged or further built, for we read of it as a city belonging to the tribe of Benjamin, Jos 18:26 .

Poole: Jer 40:8

It is most likely that these captains with their forces were no newly raised and formed companies; for to what purpose should that be when their city and whole country was lost? but some commanders of parties, which either were within the city till it was taken, and then escaped out, or were about before some where in the country, and were not so much regarded by the Chaldeans, who were more intent upon the conquest of the city than pursuing these little parties, who they knew could do them no hurt. These hearing that the business was over, and a deputy governor set up, who was of their own country, and a man of a good, ingenuous temper, out of the love they had to their native country come unto him. Of these captains we read little save Ishmael, (of whom we shalt afterwards read more,) nor are we at all concerned to seek their genealogy.

Poole: Jer 40:9

They might reasonably suspect that the Chaldeans would have a jealous eye upon any conflux of people to Jerusalem, especially military men, and therefore be something suspicious of him who was the Chaldean deputy governor; the securing of them from fears on this account was the cause of this voluntary oath taken by Gedaliah. He encourageth them to be servants to the Chaldeans, and to dwell in the land, assuring them that if they would, they should fare well; he was well enough assured of the Chaldeans’ favour, that if they would live peaceably in their own land, they should, they would not come any more to carry them away captive.

Poole: Jer 40:10

That is, I have made choice of Mizpah, a city upon the frontiers, where I intend to make my residence, it being a convenient place for me to receive orders from the king of Babylon, and to manage state matters. But do ye live in the country, and gather such fruits as the country affordeth; do not fear being stripped or spoiled of them, but do as you use to do in the times of greatest peace and security.

Poole: Jer 40:12

Probably upon the king of Babylon’ s first invading Judah many fled, and more as he went on in his conquests, overrunning the country, and it is likely at the taking of the city many escaped, and fled into several countries as they had opportunity, or judged this or that country would be safest; some fled to Moab, some to Ammon, some to Edom, some one way, some another. But when they heard that the king of Babylon had set a governor of their own religion and country over them, they came back to him; and there being few people left in the land, which was of itself wonderfully fruitful, they gathered a great plenty of grapes and other summer fruits which the country produced.

Poole: Jer 40:13

They had been with him before, Jer 40:8,9 , but now they come to discover a conspiracy against his life.

Poole: Jer 40:14 - Dost thou // king of the Ammonites

Dost thou for dost thou not; for not is plainly understood, as the sense makes evident. Whether this Baalis be a proper name of the

king of the Ammonites or, as some think, an appellative name, signifying the lady or the queen regent , is uncertain. What made the prince of the Ammonites do this can be but guessed; probably the old hatred they had to Israel, or hopes that they should have the better fishing in these waters when they were troubled. Gedaliah seems a man of a good humour, not too credulous, and believes not the information.

Poole: Jer 40:15

Discerning that Gedaliah took no great notice of his word spoken to him in the presence of the other captains, he goeth to him secretly, offereth him his service to prevent the stroke, if he might have commission from him; mindeth him that if he did not value his own life, yet he ought to consider in what a condition the people would be in case he were cut off; they were now but a small remnant, and then that remnant also would perish.

Poole: Jer 40:16

Thus God dementates those whom he designeth to destroy. Gedaliah in this showeth an excellent temper, not to be over-credulous and suspicious, Charity thinks no ill , but not that prudence which became a chief magistrate. He ought to have been watchful against one against whom he had received such an information, which we shall in the next chapter find he was not, but was slain by him.

Haydock: Jer 40:3 - You

You, people of Juda. (Haydock) ---

This pagan acknowledges that God had punished his people, (chap. xviii. 16.; Calmet) as Titus did at the last siege. (Josephus) (Haydock) ---

He acknowledges the justice of God. (Worthington)

Haydock: Jer 40:4 - Eyes // Before thee

Eyes, with all kindness, chap. xxxix. 12. (Haydock) ---

Before thee. Thou hast liberty to choose, Genesis xiii. 9., and xx. 15., and xxiv. 51.

Haydock: Jer 40:5 - And // Presents

And. Hebrew, "And as he (the people, or Godolias) will not return, dwell;" or, "He had not yet answered, when the general said: Return to Godolias." He perceived that the prophet was not desirous of going to Babylon; and he insinuated that such a step would not be for his advantage, as the captives would not return. ---

Presents. He had been plundered like the rest.

Haydock: Jer 40:6 - Masphath

Masphath; because it was near Jerusalem, and an ancient place of devotion. (Calmet)

Haydock: Jer 40:7 - Captains

Captains, who had fled from Sedecias, and effected their escape. (Josephus, Antiquities x. 11.)

Haydock: Jer 40:9 - With you

With you. They might naturally suspect Godolias, and think that the Chaldeans would seize them as soon as they should know of their escape.

Haydock: Jer 40:10 - Answer

Answer. Hebrew, "stand before," as minister (Haydock) for the Chaldeans. You need not be jealous of my power; and I can answer that they will not hurt you, provided you continue quiet. (Calmet) ---

He promises to act in behalf of the people, as a governor ought to do. (Worthington)

Haydock: Jer 40:11 - Countries

Countries. They had fled to avoid the taxes, &c., but found no redress, Lamentations i. 3.

Haydock: Jer 40:13 - Came

Came, having discovered the design of Ismahel, whose ambition prompted him to murder the governor, that he might reign: as he was of the royal family, chap. xli. 1. (Calmet)

Haydock: Jer 40:14 - Baalis

Baalis. Queen. (Grotius) ---

The Ammonites sought the entire ruin of the Jews.

Haydock: Jer 40:16 - Do not

Do not. He did right in forbidding this assassination, which could never be authorized, even to prevent a similar crime. Godolias should have taken precautions: but he was too open, (Calmet) like Eumenes. (Grotius)

Gill: Jer 40:2 - And the captain of the guard took Jeremiah // and said unto him, the Lord thy God hath pronounced this evil on this place

And the captain of the guard took Jeremiah,.... When he mustered his prisoners, to his great surprise he found the prophet among them, whom he took out from them, and set him free; though, before he dismissed him, he had the following conversation with him:

and said unto him, the Lord thy God hath pronounced this evil on this place; the city of Jerusalem; from whence the prophet and the rest of the captives were just brought, and which now lay in ruins; the houses burnt; the walls broken down; and the inhabitants spoiled and carried captive. This was the evil which the Lord, he says, had "decreed", as the Targum renders it; had purposed to bring upon it; and which he had declared and pronounced by the mouth of Jeremiah, whose Lord God he was, being his prophet, and a worshipper of him: this Nebuzaradan was apprized of by the Jews that deserted to the Chaldeans; and particularly, as is probable, by Gedaliah.

Gill: Jer 40:3 - Now the Lord hath brought it, and done according as he hath said // because ye have sinned against the Lord, and have not obeyed his voice // therefore this thing is come upon you

Now the Lord hath brought it, and done according as he hath said,.... As he purposed, so it came to pass; as he foretold by his prophet, so it was brought about by his providence. This Heathen captain acknowledges the hand of the Lord in all this; and suggests, that his master, the king of Babylon, himself, and the rest of the generals, were only instruments the Lord made use of; which is very piously as well as wisely said; and more is here acknowledged by him than by the Jews themselves; who were not willing to believe that God had determined evil against them, or would bring it on them; at least, this they did not care to believe and own before, whatever they did now; he goes on to observe the cause of all this:

because ye have sinned against the Lord, and have not obeyed his voice,

therefore this thing is come upon you; meaning not Jeremiah particularly, but his countrymen; and perhaps he might turn himself to, and address, the captives that were before him. Here he vindicates the justice of God; and ascribes the ruin of this people, not to the valour of Nebuchadnezzar and his captains; nor to the strength, and courage, and skilfulness of his army; or to any righteousness and merits of the king of Babylon; or to the justness of his cause; but to the sins of the people.

Gill: Jer 40:4 - And now, behold, I loose thee this day from the chains which were upon thine hands // if it seem good unto thee to come with me unto Babylon, come, and one will look well unto thee // but if it seem ill unto thee to come with me to Babylon, forbear // behold, all the land is before thee // whither it seemeth good and convenient for thee to go, thither go

And now, behold, I loose thee this day from the chains which were upon thine hands,.... Or rather are; for, when he said these words, it is highly probable they were on him, though now ordered to be taken off; these were not what were put upon him by the Jews, when in the court of the prison; for rather his legs, than his hands, would have had fetters on them there; but what were put upon him by the Chaldeans, when he fell into their hands; though inadvertently done by the inferior officers, and without the knowledge of the princes, or of this captain, who loosed them; with these he came manacled to Ramah, with the rest of the captives, but now were loosed in the sight of them:

if it seem good unto thee to come with me unto Babylon, come, and one will look well unto thee; or, "I will set mine eyes upon thee" ^r; as the king of Babylon had ordered him to do, Jer 39:12; would favour him, protect him, provide for him, and use him in the most kind and generous manner:

but if it seem ill unto thee to come with me to Babylon, forbear; if it was not agreeable to him to leave his native country, and to go into Babylon, he would not urge it, but leave him to his liberty; yea, would advise him to continue where he was, and not take one step out of it:

behold, all the land is before thee; the land of Judea, which was at the disposal of the king of Babylon; and Jeremiah has a grant from him, by his officer, to settle where he pleased:

whither it seemeth good and convenient for thee to go, thither go; he left him to take his own way, and do as he thought fit; and this agrees with his master's orders to him, Jer 39:12.

Gill: Jer 40:5 - Now while he was not yet gone back, he said, go back also to Gedaliah // the son of, Ahikam the son of Shaphan, whom the king of Babylon had made governor over all the cities of Judah, and dwell with him among the people // or go wherever it seemeth convenient unto thee to go // so the captain of the guard gave him victuals, and a reward, and let him go

Now while he was not yet gone back, he said, go back also to Gedaliah,.... These words, by different versions, are made difficult to be understood, both, whose words they are, and of whom they are spoken. Jarchi makes them to be words of God, and the sense this,

"and by all this he (Jeremiah) had no mind to return; and God said to him, go back to Gedaliah.''

According to the Targum, they are the words of Nebuzaradan, which paraphrases them thus;

"if thou wilt not return (that is, with him to Babylon, or rather to Jerusalem, or best to his own native place), or if thou wilt not dwell (that is, in this place), go back to Gedaliah.''

But of whom they are spoken interpreters differ. Some say of Zedekiah, as Cocceius; while he (Zedekiah) does not return, that is, to Jerusalem; which possibly he might, though as yet not determined by the king of Babylon; in the mean while is bid to go to Gedaliah, appointed governor. Others of Gedaliah, thus, while he (Gedaliah) does not return, but stays at Mizpah, go to him thither. Though it seems best to understand it of Jeremiah, who, having had leave from the captain, did not immediately set out anywhere; but, seething to be at a loss which way to go, Nebuzaradan gives him his advice; that seeing he did not care to go to Babylon, that he would go to Gedaliah

the son of, Ahikam the son of Shaphan, whom the king of Babylon had made governor over all the cities of Judah, and dwell with him among the people; this was one of the princes of Judah, who, during the siege, went over to the Chaldeans, and who was in great esteem with them; and being, no doubt, recommended to the king of Babylon by his generals, he made him governor of the land under him:

or go wherever it seemeth convenient unto thee to go; though he gave him his advice, he did not press it, but left him at full liberty to take his own way, and go into what part of the land he pleased, and settle in it:

so the captain of the guard gave him victuals, and a reward, and let him go; the prophet was just come out of prison, and destitute of the necessaries of life, and the land was laid waste by the enemy; and therefore he could not have subsisted without a supply, which was liberally given by the captain; not only food for present refreshment, and sufficient for his journey, which way soever he took, but a present of money or clothes, or both; which was very kind usage of a prophet by a Heathen officer.

Gill: Jer 40:6 - Then went Jeremiah to Gedaliah the son of Ahikam to Mizpah // and dwelt with him among the people that were left in the land

Then went Jeremiah to Gedaliah the son of Ahikam to Mizpah,.... A city in the tribe of Benjamin, not far from Ramathon; which, as Josephus says, was about five miles from Jerusalem. Jeremiah took the captain's advice, though it might have been better with him had he gone along with him to Babylon; but he chose rather to dwell in his own land, and suffer affliction with the people of God, than to dwell at ease in a foreign and idolatrous land:

and dwelt with him among the people that were left in the land; among the poor people that Nebuzaradan left, who dwelt either at Mizpah or at Anathoth, and lived as they did.

Gill: Jer 40:7 - Now when all the captains of the forces which were in the fields // they and their men // heard that the king of Babylon had made Gedaliah the son of Ahikam governor in the land // and had committed unto him men, and women, and children, and of the poor of the land, of them that were not carried away captive unto Babylon

Now when all the captains of the forces which were in the fields,.... Not the captains of the king of Babylon's forces, but the captains of the king of Judah's forces; who either during the siege had lurked in the fields and villages, not daring to fall upon the Chaldean army, or attempt to raise the siege; or rather who fled with Zedekiah from Jerusalem, when the city was taken, and who deserted him, when he was apprehended, and shifted for themselves, and were dispersed about in the country, where they continued for some little time: but when

they and their men; their servants, or rather the common soldiers that were under them:

heard that the king of Babylon had made Gedaliah the son of Ahikam governor in the land; his viceroy or deputy governor in the land of Judea; being a prince of considerable note among the Jews, and in high favour with the king of Babylon:

and had committed unto him men, and women, and children, and of the poor of the land, of them that were not carried away captive unto Babylon; even as many men, women, children, and poor, as were left in the land, and not carried captive; these were all committed to the care of this prince, to rule over and govern them; to keep them in subjection to the king of Babylon; to employ them in cultivating the land, from whence some profit might arise to the conqueror and new proprietor of it.

Gill: Jer 40:8 - Then they came to Gedaliah to Mizpah // even Ishmael the son of Nethaniah // and Johanan and Jonathan the sons of Kareah // and Seraiah the son of Tanhumeth // and the sons of Ephai the Netophathite // and Jezaniah the son of a Maachathite // they and their men

Then they came to Gedaliah to Mizpah,.... Having heard that the Chaldean army was gone, and so were in no fear of that; and also that Gedaliah was made deputy governor, one of their own nation, a pious, prudent, good man, a man of ingenuity, mildness, and integrity; under whose government they might expect to live comfortably; and which was much preferable to captivity in a foreign country, though tributary to Babylon:

even Ishmael the son of Nethaniah; who was of the seed royal, Jer 41:1;

and Johanan and Jonathan the sons of Kareah; two brothers, but who they were, or their father, is not known, no mention being made of them but in this story:

and Seraiah the son of Tanhumeth; who he was is also uncertain:

and the sons of Ephai the Netophathite; so called from Netophah, a city of the tribe of Judah near Bethlehem, and are mentioned together, Ezr 2:22; the Netophathites inhabited several villages, 1Ch 9:16; mention is made in the Misnic ^t writings of artichokes and olives this place was famous for:

and Jezaniah the son of a Maachathite; a family so called from Maacah, Caleb's concubine, 1Ch 2:48;

they and their men; these generals, and the forces under their command.

Gill: Jer 40:9 - And Gedaliah the son of Ahikam the son of Shaphan aware unto them and to their men // saying, fear not to serve the Chaldeans // dwell in the land, and serve the king of Babylon, and it shall he well with you

And Gedaliah the son of Ahikam the son of Shaphan aware unto them and to their men,.... They might express their fears, that should they continue with Gedaliah, as they were inclined to do, could they be safe; that seeing they had encouraged Zedekiah to hold out the siege to the last against the Chaldeans, and they should hear where they were, would demand them, and they, should be taken and delivered up into their hands; upon which Gedaliah not only promises them safety, but swears to them that they should live safely with him, and never be delivered up to the Chaldeans, and that he would undertake to indemnify them, and preserve them:

saying, fear not to serve the Chaldeans; as if it was an evil to do it; or as if their yoke was hard and intolerable; or as if it would be unprofitable, and turn to no account; or they should be always in danger of their lives:

dwell in the land, and serve the king of Babylon, and it shall he well with you; settle in the land, and do not rove about from place to place like fugitives; nor go out of the land through fear of the king of Babylon, but continue in it, and live in subjection to him, and depend upon it you will live comfortably and safely.

Gill: Jer 40:10 - As for me, behold, I will dwell at Mizpah, to serve the Chaldeans that come unto us // but ye, gather ye wine, and summer fruits, and oil // and put them in your vessels // and dwell in your cities which ye have taken

As for me, behold, I will dwell at Mizpah, to serve the Chaldeans that come unto us,.... Here he urges his own example, as before their welfare, to engage them to dwell in the land, and serve the Chaldeans; this was what he had determined to do, and had fixed upon Mizpah, a frontier town, and in the way to Babylon, as a proper seat of residence for him, as a governor under the king of Babylon: "to serve the Chaldeans"; or "to stand before them" ^u; that should come to him as messengers from the king of Babylon, to receive tribute or bring orders to him; all which he would take care of, as well as be an advocate for the Jews, and plead on their behalf, for favours to be bestowed on them; and particularly for these generals and their forces, that they might be pardoned, and dwell safely in the land: he suggests, that they need not trouble themselves about these things; all affairs of this kind he would take upon himself to transact; so that they would have nothing to fear, nor anything to do, but as follows:

but ye, gather ye wine, and summer fruits, and oil; that is, grapes to make wine of, and olives to make oil of, and summer fruits, such as figs and apples. The Targum interprets it lumps of figs; and so Jarchi; for fruits of trees are meant, and not fruits of the earth, as corn and wheat; for both barley and wheat harvests were over before this time; the city being taken in July, and, a month after that, Nebuzaradan came and carried off the captives, and left the poor with Gedaliah, appointed governor. It may be rendered, "autumnal fruits" ^w; for the word signifies autumn as well as summer;

and put them in your vessels; casks, bottles, and such like vessels, suitable to the things mentioned, and which were in common use, in order to be laid up for winter; and as they used to do in times of peace, not fearing any enemy to come and take them from them:

and dwell in your cities which ye have taken; not by force of arms, or as they pleased; but which they had held in possession formerly as the inheritances of their families, and which they had lately reassumed, or might however enter upon the quiet possession of.

Gill: Jer 40:11 - 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

Likewise, when all the Jews that were in Moab,.... Who had fled thither, and to the places after mentioned, when the king of Babylon first invaded the land, and where they had continued unto this time:

and among the Ammonites, and in Edom, and that were in all the countries; in all other neighbouring countries, besides Moab, Ammon, and Edom; some fleeing one way, and some another, which lay nearest to their borders, or where they thought themselves safest: when they

heard that the king of Babylon had left a remnant of Judah; a few of their brethren, to cultivate the land, and repopulated it:

and that he had set over them Gedaliah the son of Ahikam the son of Shaphan; whom they knew to be a wise and good man; these were engaging motives to them to return to their own land, being more desirable to live in than any other, could they enjoy peace and safety; and to dwell with their brethren, their own countrymen, and of the same religion with them, was more eligible than to dwell in foreign idolatrous countries; and especially since there was a government established to protect and defend them, and that in the hands of so worthy a prince as Gedaliah.

Gill: Jer 40:12 - Even all the Jews returned from 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

Even all the Jews returned from all places whither they were driven,.... Through fear of the Chaldean army; they came all of them from the several countries before mentioned; so that here was like to be a happy settlement and a flourishing commonwealth again; here being princes and generals, soldiers and common people, in large numbers, that were returned and coalesced under the government of Gedaliah:

and came to the land of Judah, to Gedaliah, unto Mizpah; they came out of the several countries where they had been for some time, and entered the land of Judah; but did not take up their abode anywhere, till they had presented themselves to the governor, and put themselves under his protection; promising, no doubt, to regard him as such, and to be tributary to the Chaldeans; being assured by him, as the generals and their forces before, that all would be well with them, giving them free liberty to settle in the cities and villages to which they belonged; and accordingly they set out from Mizpah, and went to their respective habitations they had abandoned:

and gathered wine and summer fruits very much; See Gill on Jer 40:10; the people of the land being carried captive; and the Chaldean army not having ravaged these parts, or however had left an abundance of fruits, which these people, at their return, found and gathered.

Gill: Jer 40:13 - Moreover, Johanan the son of Kareah // and all the captains of the forces that were in the fields // came to Gedaliah to Mizpah

Moreover, Johanan the son of Kareah,.... Who seems to be the principal captain next to Ishmael, against whom an information is brought, and so not present; this captain is here only mentioned by name, and before next to Ishmael:

and all the captains of the forces that were in the fields; or that had been in the fields, and probably might be there again; see Jer 40:7; that is, the rest of them, besides Johanan mentioned, and Ishmael the conspirator: these

came to Gedaliah to Mizpah; they had been with him before, and being satisfied by him of the safety they would be in, in the service of the Chaldeans, under him, either returned to the fields from whence they came, or went to those cities and villages he directed them to; but, like honest and faithful men, knowing there was a conspiracy against his life, came in a body to inform him of it, for the greater certainty of it; as judging he would be more ready to give heed unto it, than if only a single person had informed him of it, as well as to show their affection and loyalty to him.

Gill: Jer 40:14 - And said unto him, dost thou certainly know // that Baalis the king of the Ammonites hath sent Ishmael the son of Nethaniah to slay thee // but Gedaliah the son of Ahikam believed them not

And said unto him, dost thou certainly know,.... Not that they thought he did know, or that the thing was so flagrant that he must know it; but that he might be assured of the truth of it, from the information they were now about to give him: or, "dost thou not in knowing know?" ^x it is most certainly true; and thou mayest depend upon it that it is real matter of fact:

that Baalis the king of the Ammonites hath sent Ishmael the son of Nethaniah to slay thee? very probably Ishmael, with the forces under him, fled to the king of the Ammonites upon the taking of Jerusalem; who, out of ill will to the Jews, always bore them by the Ammonites, envying their reestablishment under Gedaliah, and hoping to make a prey of them if their governor was removed, moved it to this young prince to dispatch him; and who might be forward enough to undertake it, being displeased that Gedaliah should be governor, which he might think was an office he had a better right to, being of the seed royal; and therefore readily agreed to be sent on this bloody errand, to take away the governor's life: or, "to smite him in the soul"; or "to smite his soul" ^y; that is, to give him a mortal blow, his death's wound, to separate soul and body:

but Gedaliah the son of Ahikam believed them not; being a good man, and knowing he had done nothing to disoblige him, could not believe a person of such birth and dignity would ever be guilty of such an action: very likely Ishmael had behaved in a very princely complaisant manner, and had expressed a great affection for the governor, and had been very familiar with him; and being of the seed royal, it is highly probable Gedaliah had shown a distinguished regard to him, which he might think was the reason of this charge being brought against him, out of envy to him; however, since it came from such a body of men, though he was not over credulous, yet he ought to have inquired into it, and provided for his own safety, and the public good, against the worst that might happen.

Gill: Jer 40:15 - Then Johanan the son of Kareah spake to Gedaliah in Mizpah secretly // saying, let me go, I pray thee, and I will slay Ishmael the son of Nethaniah, and no man shall know it // wherefore should he slay thee, that all the Jews that are gathered unto thee should be scattered, and the remnant in Judah perish

Then Johanan the son of Kareah spake to Gedaliah in Mizpah secretly,.... Partly that he might, as he thought, more easily prevail upon him, and persuade him to believe the information given; and partly for the sake of the proposal he had to make to him, which it was not proper should be publicly made:

saying, let me go, I pray thee, and I will slay Ishmael the son of Nethaniah, and no man shall know it; that he had slain him, or that Gedaliah had given him leave to do it:

wherefore should he slay thee, that all the Jews that are gathered unto thee should be scattered, and the remnant in Judah perish? suggesting, that it was not barely his losing his own life, which is, and ought to be, precious to every man, and should be carefully preserved, but it would be a public loss; the people, being without a governor, would disperse here and there, fearing their own lives and property would not be safe under a murderer; and that the Chaldeans would be so incensed by such an action, as to come and revenge his death on them; and thus being scattered about, some one way, and some another, would be no more under any form of government as a body politic, and so perish as such, at least; and thus all their hopes, which began to revive, of their beings commonwealth again, would be lost: with this argument Johanan hoped to prevail on Gedaliah to give him leave to slay the conspirator.

Gill: Jer 40:16 - But Gedaliah the son of Ahikam said unto Johanan the son of Kareah // thou shalt not do this thing // for thou speakest falsely of Ishmael

But Gedaliah the son of Ahikam said unto Johanan the son of Kareah,.... In answer to his request, and the motion made by him:

thou shalt not do this thing; or, "do not do this thing" ^z; dissuading him from it, as being unlawful to take away a man's life in such a secret manner, without any legal process against him; though it seems to carry more in it, that he laid his commands upon him not to do it, and threatened him if he did:

for thou speakest falsely of Ishmael; or "a lie" ^a; a falsehood, a mere calumny; which was not using Johanan well, neither kindly nor genteelly, who had expressed such a concern for him, and for the public good. The event related in the following chapter shows that the information was good, and that it was no lie or calumny that was told; and it would have been well for Gedaliah, and the people of the Jews, had he given credit to it; but the time was not come for the Jewish commonwealth to be restored; and things were thus suffered to be, for the further punishment of the sins of that people.

Tafsiran/Catatan -- Catatan Ayat / Catatan Kaki

NET Notes: Jer 40:3

¹ tn Heb “Because you [masc. pl.] sinned against the Lord and did not hearken to his voice [a common idiom for “obey him”], this thing has happened to you [masc. pl.].”

NET Notes: Jer 40:4

¹ tn The verb here is an example of the perfect of resolve where the speaker announces his intention to do something according to IBHS 488-89 §30.5.1d. The word “Jeremiah” is supplied in the translation to avoid the possible misunderstanding that the you is still plural.

² tn Or “look out for you.” See 39:12 and the translator’s note there.

³ tn Or “Stay here”; Heb “Forbear.” The imperative is used in a permissive sense; “you may forbear.” See GKC 324 §110.b and compare usage in Gen 50:6.

⁴ tn Heb “See all the land [or the whole land] is before you.” For this idiom see BDB 817 s.v. פָּנֶה II.4.a(f) and compare the usage in Gen 20:15; 47:6.

⁵ tn Heb “Unto the good and the right in your eyes to go, go there.”

NET Notes: Jer 40:5

¹ tc Or “Before Jeremiah could answer, the captain of the guard added.” Or “But if you remain, then go back.” The meaning of the first part of v. 5 is uncertain. The text is either very cryptic here or is corrupt, perhaps beyond restoration. The Hebrew text reads, “and he was not yet turning and return to Gedaliah” (וְעוֹדֶנּוּ לֹא־יָשׁוּב וְשֻׁבָה אֶל־גְּדַלְיָה) which is very cryptic. The Greek version lacks everything in v. 4 after “I will look out for you” and begins v. 5 with “But if not, run, return to Gedaliah” (= וְאִם לֹא רוּץ וְשֻׁבָה אֶל־גְּדַלְיָה). The Latin version reads the same as the Hebrew in v. 4 but reads “and don’t come with me but stay with Gedaliah” (= a possible Hebrew text of וְעִמָּדִי לֹא תָּשׁוּב וְשֵׁבָה אֶת־גְּדַלְיָה). The Syriac version reads “But if you are remaining then return to Gedaliah” (reading a possible Hebrew text of יֹשֵׁב וְשֻׁבָה אֶל־גְּדַלְיָה וְעוֹדְךָ לֻא with an abnormal writing of a conditional particle normally written לוּ [lu] and normally introducing conditions assumed to be untrue or reading וְעוֹדְךָ לְיֹשֵׁב וְשֻׁבָה אֶל־גְּדַלְיָה with an emphatic לְ [lÿ, see IBHS 211-12 §11.2.10i] and an informally introduced condition). NRSV does not explain the Hebrew base for its reading but accepts the Syriac as the original. It does appear to be the most likely alternative if the Hebrew is not accepted. However, the fact that none of the versions agree and all appear to be smoother than the Hebrew text suggests that they were dealing with an awkward original that they were trying to smooth out. Hence it is perhaps best to retain the Hebrew and make the best sense possible out of it. The most common reading of the Hebrew text as it stands is “and while he was not yet turning [= but before he was able to turn (to go)] [Nebuzaradan continued], ‘Go back to Gedaliah.’” (The imperfect in this case is an imperfect of capability [see IBHS 507 §31.4c, examples 2, 4, 5].) That is the reading that is adopted here. REB and TEV appear to accept a minor emendation of the verb “turn to leave” (יָשׁוּב, yashuv, a Qal imperfect) to “answer” (יָשִׁיב, yashiv, a Hiphil imperfect with an elided object [see BDB 999 s.v. שׁוּב Hiph.3 and compare 2 Chr 10:16]). All of this shows that the meaning of the text at this point is very uncertain.

² tn Heb “set him over/ made him overseer over.” See BDB 823-24 s.v. פָּקִיד Hiph.1 and compare usage in Gen 39:4-5.

³ tn Heb “Go back to Gedaliah…and live with him among the people.” The long Hebrew sentence has been restructured to better conform with contemporary English style.

NET Notes: Jer 40:6

¹ sn Mizpah. It is generally agreed that this is the Mizpah that was on the border between Benjamin and Judah. It was located approximately eight miles north of Jerusalem and had been an important military and religious center from the time of the judges on (cf., e.g., Judg 20:1-3; 1 Sam 7:5-14; 1 Sam 10:17; 1 Kgs 15:22). It was not far from Ramah which was approximately four miles north of Jerusalem.

² tn Heb “So Jeremiah went to Gedaliah…and lived with him among the people who had been left in the land.” The long Hebrew sentence has been divided in two to better conform with contemporary English style.

NET Notes: Jer 40:7

¹ tn Heb “set him over/ made him overseer over.” See BDB 823-24 s.v. פָּקִיד Hiph.1 and compare usage in Gen 39:4-5.

² sn Compare Jer 39:10.

NET Notes: Jer 40:8

¹ tn Verse 6 consists of a very long conditional clause whose main clause is found in v. 7. The text reads literally “When all the officers of the forces who were in the countryside heard, they and their men, that the king of Babylon had appointed Gedaliah…over the land and that he had committed to him men, women, and children, even from the poorest of the land from those who had not been carried off into exile to Babylon, they came.” The sentence has been broken up to better conform with contemporary English style. The phrase “the forces who were in the countryside” has been translated to reflect the probable situation, i.e., they had escaped and were hiding in the hills surrounding Jerusalem waiting for the Babylonians to leave (cf. Judg 6:2).

² sn The name of these officers is given here because some of them become important to the plot of the subsequent narrative, in particular, Ishmael and Johanan. Ishmael was a member of the royal family (41:1). He formed an alliance with the king of Ammon, assassinated Gedaliah, killed the soldiers stationed at Mizpah and many of Gedaliah’s followers, and attempted to carry off the rest of the people left at Mizpah to Ammon (40:13; 41:1-3, 10). Johanan was the leading officer who sought to stop Ishmael from killing Gedaliah (40:13-16) and who rescued the Jews that Ishmael was trying to carry off to Ammon (41:11-15). He along with another man named Jezaniah and these other officers were the leaders of the Jews who asked for Jeremiah’s advice about what they should do after Ishmael had killed Gedaliah (43:1-7).

NET Notes: Jer 40:9

¹ tn The words “so as to give them some assurance of safety” are not in the text but are generally understood by all commentators. This would be a case of substitution of cause for effect, the oath, put for the effect, the assurance of safety (NJPS translates directly “reassured them”).

² tn Heb “Chaldeans.” See the study note on 21:4 for explanation.

NET Notes: Jer 40:10

¹ tn Heb “Chaldeans.” See the study note on 21:4 for explanation.

² tn Heb “summer fruit.” “Summer fruit” is meaningless to most modern readers; dates and figs are what is involved.

³ tn This plus “Things will go well with you” is in essence the substance of the oath. The pronouns are emphatic, “And I, behold I will stay…and you, you may gather.” The imperatives in the second half of the verse are more a form of permission than of command or advice (cf. NJPS, REB, TEV and compare the usage in 40:4 and the references in the translator’s note there).

NET Notes: Jer 40:12

¹ tn Heb “summer fruit.” “Summer fruit” is meaningless to most modern readers; dates and figs are what is involved.

NET Notes: Jer 40:14

¹ tn The translation is intended to reflect the emphasizing infinitive absolute before the finite verb.

NET Notes: Jer 40:15

¹ tn Heb “Why should he kill you?” However, this is one of those cases listed in BDB 554 s.v. מָה 4.d(b) where it introduces a question introducing rhetorically the reason why something should not be done. In cases like this BDB notes that it approximates the meaning “lest” and is translated in Greek by μήποτε (mhpote) or μή (mh) as the Greek version does here. Hence it is separated from the preceding and translated “otherwise” for the sake of English style.

NET Notes: Jer 40:16

¹ tn Heb “this thing.”

² tn Heb “is false” or “is a lie.”

Geneva Bible: Jer 40:2

^{( a )} And the captain of the guard took Jeremiah, and said to him, The LORD thy God hath pronounced this evil upon this place.

^{( a )} From (Jeremiah 40:2-42:7) it seems to be as a parenthesis and separated matter and there this story begins again and this vision is declared what it was.

Geneva Bible: Jer 40:3

Now the LORD hath brought [it], and done according as he hath said: because ye have ^{( b )} sinned against the LORD, and have not obeyed his voice, therefore this thing is come upon you.

^{( b )} God moved this infidel to speak this to declare the great blindness and obstinacy of the Jews who could not feel that which this heathen man confessed.

Geneva Bible: Jer 40:6

Then Jeremiah went to Gedaliah the son of Ahikam to ^{( c )} Mizpah; and dwelt with him among the people that were left in the land.

^{( c )} Which was a city of Judah.

Geneva Bible: Jer 40:7

Now when all the captains of the forces ^{( d )} who [were] in the fields, [even] they and their men, heard that the king of Babylon had made Gedaliah the son of Ahikam governor in the land, and had committed to him men, and women, and children, and of the poor of the land, of them that were not carried away captive to Babylon;

^{( d )} Which were scattered abroad for fear of the Chaldeans.

Geneva Bible: Jer 40:8

Then they came to Gedaliah to Mizpah, even ^{( e )} Ishmael the son of Nethaniah, and Johanan and Jonathan the sons of Kareah, and Seraiah the son of Tanhumeth, and the sons of Ephai the Netophathite, and Jezaniah the son of a Maachathite, they and their men.

^{( e )} Who was of the king's blood and later slew him, (Jer 41:2).

Geneva Bible: Jer 40:11

Likewise when all the Jews that [were] in ^{( f )} 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;

^{( f )} Which were fed also for fear of the Chaldeans.

Geneva Bible: Jer 40:14

And said to him, Dost thou certainly know that ^{( g )} Baalis the king of the Ammonites hath sent Ishmael the son of Nethaniah to slay thee? But Gedaliah the son of Ahikam believed them not.

^{( g )} For under the colour of entertaining Ishmael, he sought only to make them destroy one another.

Geneva Bible: Jer 40:16

But Gedaliah the son of Ahikam said to Johanan the son of Kareah, Thou shalt ^{( h )} not do this thing: for thou speakest falsely of Ishmael.

^{( h )} Thus the godly who think no harm to others are soonest deceived and never lack such as conspire their destruction.

Tafsiran/Catatan -- Catatan Rentang Ayat

MHCC: Jer 40:1-6

The captain of the guard seems to glory that he had been God's instrument to fulfil, what Jeremiah had been God's messenger to foretell. Many can see God's justice and truth with regard to others, who are heedless and blind as to themselves and their own sins. But, sooner or later, all men shall be made sensible that their sin is the cause of all their miseries. Jeremiah has leave to dispose of himself; but is advised to go to Gedaliah, governor of the land under the king of Babylon. It is doubtful whether Jeremiah acted right in this decision. But those who desire the salvation of sinners, and the good of the church, are apt to expect better times from slight appearances, and they will prefer the hope of being useful, to the most secure situations without it.

MHCC: Jer 40:7-16

Jeremiah had never in his prophecies spoken of any good days for the Jews, to come immediately after the captivity; yet Providence seemed to encourage such an expectation. But how soon is this hopeful prospect blighted! When God begins a judgment, he will complete it. While pride, ambition, or revenge, bears rule in the heart, men will form new projects, and be restless in mischief, which commonly ends in their own ruin. Who would have thought, that after the destruction of Jerusalem, rebellion would so soon have sprung up? There can be no thorough change but what grace makes. And if the miserable, who are kept in everlasting chains for the judgment of the great day, were again permitted to come on earth, the sin and evil of their nature would be unchanged. Lord, give us new hearts, and that new mind in which the new birth consists, since thou hast said we cannot without it see thy heavenly kingdom.

Matthew Henry: Jer 40:1-6

The title of this part of the book, which begins the chapter, seems misapplied ( The word which came to Jeremiah ), for here is nothing of prophecy in this chapter, but it is to be referred to Jer 42:7, where we have a message that God sent by Jeremiah to the captains and the people that remained. The story between is only to introduce that prophecy and show the occasion of it, that it may be the better understood, and Jeremiah, being himself concerned in the story, was the better able to give an account of it.

In these verses we have Jeremiah's adhering, by the advice of Nebuzar-adan, to Gedaliah. It should seem that Jeremiah was very honourably fetched out of the court of the prison by the king of Babylon's princes (Jer 39:13, Jer 39:14), but afterwards, being found among the people in the city, when orders were given to the inferior officers to bind all they found that were of any fashion, in order to their being carried captives to Babylon, he, through ignorance and mistake, was bound among the rest and hurried away. Poor man! he seems to have been born to hardship and abuse - man of sorrows indeed! But when the captives were brought manacled to Ramah, not far off, where a council of war, or court-martial, was held for giving orders concerning them, Jeremiah was soon distinguished from the rest, and, by special order of the court, was discharged. 1. The captain of the guard solemnly owns him to be a true prophet (Jer 40:2, Jer 40:3): " The Lord thy God, whose messenger thou has been and in whose name thou hast spoken, has by thee pronounced this evil upon this place; they had fair warning given them of it, but they would not take the warning, and now the Lord hath brought it, and, as by thy mouth he said it, so by my hand he hath done what he said. "He seems thus to justify what he had done, and to glory in it, that he had been God's instrument to fulfil that which Jeremiah had been his messenger to foretell; and upon that account it was indeed the most glorious action he had ever done. He tells all the people that were now in chains before him It is because you have sinned against the Lord that this thing has come upon you. The princes of Israel would never be brought to acknowledge this, though it was as evident as if it had been written with a sun-beam; but this heathen prince plainly sees it, that a people that had been so favoured as they had been by the divine goodness would never have been abandoned thus had they not been very provoking. The people of Israel had been often told this from the pulpit by their prophets, and they would not regard it; now they are told it from the bench by the conqueror, whom they dare not contradict and who will make them regard it. Note, Sooner or later men shall be made sensible that their sin is the cause of all their miseries. 2. He gives him free leave to dispose of himself as he thought fit. he loosed him from his chains a second time (Jer 40:4), invited him to come along with him to Babylon, not as a captive, but as a friend, as a companion; and I will set my eye upon thee (so the word is), not only, " I will look well to thee, "but "I will show thee respect, will countenance thee, and will see that thou be safe and well provided for."If he was not disposed to go to Babylon, he might dwell where he pleased in his own country, for it was all now at the disposal of the conquerors. He may go to Anathoth if he please, and enjoy the field he has purchased there. A great change with this good man! He that but lately was tossed from one prison to another may now walk at liberty from one possession to another. 3. He advised him to go to Gedaliah and settle with him. This Gedaliah, made governor of the land under the king of Babylon, was an honest Jew, who (it is probably) betimes went over with his friends to the Chaldeans, and approved himself so well that he had this great trust put into his hands, Jer 40:5. While Jeremiah had not yet gone back, but stood considering what he should do, Nebuzar-adan, perceiving him neither inclined to go to Babylon nor determined whither to go, turned the scale for him, and bade him by all means go to Gedaliah. Sudden thoughts sometimes prove wise ones. But when he gave this counsel he did not design to bind him by it, nor will he take ill if he do not follow it: Go wheresoever it seemeth convenient unto thee. It is friendly in such cases to give advice, but unfriendly to prescribe and to be angry if our advice be not take. Let Jeremiah steer what course he pleases, Nebuzar-adan will agree to it, and believe he does for the best. Nor does he only give him his liberty, and an approbation of the measures he shall take, but provides for his support: He gave him victuals and a present, either in clothes or money, and so let him go. See how considerate the captain of the guard was in his kindness to Jeremiah. He set him at liberty, but it was in a country that was laid waste, and in which, as the posture of it now was, he might have perished, though it was his own country, if he had not been thus kindly furnished with necessaries. Jeremiah not only accepted his kindness, but took his advice, and went to Gedaliah, to Mizpah, and dwelt with him, Jer 40:6. Whether we may herein commend his prudence I know not; the event does not commend it, for it did not prove at all to his comfort. However, we may commend his pious affection to the land of Israel, that unless he were forced out of it, as Ezekiel, and Daniel, and other good men were, he would not forsake it, but chose rather to dwell with the poor in the holy land than with princes in an unholy one.

Matthew Henry: Jer 40:7-16

We have in these verses,

I. A bright sky opening upon the remnant of the Jews that were left in their own land, and a comfortable prospect given them of some peace and quietness after the many years of trouble and terror with which they had been afflicted. Jeremiah indeed had never in his prophecies spoken of any such good days reserved for the Jews immediately after the captivity; but Providence seemed to raise and encourage such an expectation, and it would be to that miserable people as life from the dead. Observe the particulars.

1. Gedaliah, one of themselves, is made governor in the land, by the king of Babylon, Jer 40:7. To show that he designed to make and keep them easy he did not give this commission to one of the princes of Babylon, but to one of their brethren, who, they might be sure, would seek their peace. He was the son of Ahikam, the son of Shaphan, one of the princes. We read of his father (Jer 26:24) that he took Jeremiah's part against the people. He seems to have been a man of great wisdom and a mild temper, and under whose government the few that were left might have been very happy. The king of Babylon had a good opinion of him and reposed a confidence in him, for to him he committed all that were left behind.

2. There is great resort to him from all parts, and all those that were now the Jews of the dispersion came and put themselves under his government and protection. (1.) The great men that had escaped the Chaldeans by force came and quietly submitted to Gedaliah, for their own safety and common preservation. Several are here named, Jer 40:8. They came with their men, their servants, their soldiers, and so strengthened one another; and the king of Babylon had such a good opinion of Gedaliah his delegate that he was not at all jealous of the increase of their numbers, but rather pleased with it. (2.) The poor men that had escaped by flight into the neighbouring countries of Moab, Ammon, and Edom, were induced by the love they bore to their own land to return to it again as soon as they heard that Gedaliah was in authority there, Jer 40:11, Jer 40:12. Canaan itself would be an unsafe unpleasant country if there were no government nor governors there, and those that loved it dearly would not come back to it till they heard there were. It would be a great reviving to those that were dispersed to come together again, to those that were dispersed into foreign countries to come together in their own country, to those that were under strange kings to be under a governor of their own nation. See here in wrath God remembered mercy, and yet admitted some of them upon a further trial of their obedience.

3. The model of this new government is drawn up and settled by an original contract, which Gedaliah confirmed with an oath, a solemn oath (Jer 40:9): He swore to them and to their men, it is probably according to the warrant and instructions he had received from the king of Babylon, who empowered him to give them these assurances. (1.) They must own the property of their lands to be in the Chaldeans. "Come"(says Gedaliah), " fear not to serve the Chaldeans. Fear not the sin of it."Though the divine law had forbidden them to make leagues with the heathen, yet the divine sentence had obliged them to yield to the king of Babylon. "Fear not the reproach of it, and the disparagement it will be to your nation; it is what God has brought you to, has bound you to, and it is no disgrace to any to comply with him. Fear not the consequences of it, as if it would certainly make you and yours miserable; no, you will find the king of Babylon not so hard a landlord as you apprehend him to be; if you will but live peaceably, peaceably you shall live; disturb not the government, and it will not disturb you. Serve the king of Babylon and it shall be well with you. "If they should make any difficulty of doing personal homage, or should be apprehensive of danger when the Chaldeans should come among them, Gedaliah, probably by instruction from the king of Babylon, undertakes upon all occasions to act for them, and make their application acceptable to the king (Jer 40:10): " As for me, behold, I will dwell at Mizpah, to serve the Chaldeans, to do homage to them in the name of the whole body if there be occasion, to receive orders, and to pay them their tribute when the come to us. "All that passes between them and the Chaldeans shall pass through his hand; and, if the Chaldeans put such a confidence in him, surely his own countrymen may venture to do it. Gedaliah is willing thus to give them the assurance of an oath that he will do his part in protecting them, but, being apt to err (as many good men are) on the charitable side, he did not require an oath from them that they would be faithful to him, else the following mischief might have been prevented. However, protection draws allegiance though it be not sworn, and by joining in with Gedaliah they did, in effect, consent to the terms of government, that they should serve the king of Babylon. But, (2.) Though they own the property of their lands to be in the Chaldeans, yet, upon that condition, they shall have the free enjoyment of them and all the profits of them (Jer 40:10): " Gather you wine and summer fruits, and take them for your own use; put them in your vessels, to be laid up for winter-store, as those do that live in a land of peace and hope to eat the labour of your hand, nay, the labour of other people's hands, for you reap what they sowed."Or perhaps they were the spontaneous products of that fertile soil, for which none had laboured. And accordingly we find (Jer 40:12) that they gathered wine and summer fruits very much, such as were at present upon the ground, for their corn-harvest was over some time before Jerusalem was taken. While Gedaliah was in care for the public safety he left them to enjoy the advantages of the public plenty, and, for aught that appears, demanded no tribute from them; for he sought not his own profit, but the profit of many.

II. Here is a dark cloud gathering over this infant state, and threatening a dreadful storm. How soon is this hopeful prospect blasted! For when God begins in judgment he will make an end. It is here intimated to us, 1. That Baalis the king of the Ammonites had a particular spite at Gedaliah, and was contriving to take him off, either out of malice to the nation of the Jews, whose welfare he hated the thought of, or a personal pique against Gedaliah, Jer 40:14. Some make Baalis to signify the queen-mother of the king of the Ammonites, or queen-dowager, as if she were the first mover of the bloody and treacherous design. One would have thought this little remnant might be safe when the great king of Babylon protected it; and ye it is ruined by the artifices of this petty prince or princess. happy are those that have the King of kings of their side, who can take the wise in their own craftiness; for the greatest earthly king cannot with all his power secure us against fraud and treachery. 2. That he employed Ishmael, the son of Nethaniah, as the instrument of his malice, instigated him to murder Gedaliah, and, that he might have a fair opportunity to do it, directed him to go and enrol himself among his subjects and promise him fealty. Nothing could be more barbarous than the design itself, nor more base than the method of compassing it. How wretchedly is human nature corrupted and degenerated (even in those that pretend to the best blood) when it is capable of admitting the thought of such abominable wickedness! Ishmael was of the seed royal, and would therefore be easily tempted to envy and hate one that set up for a governor in Judah, who was not, as he was, of David's line, though he had ever so much of David's spirit. 3. That Johanan, a brisk and active man, having got scent of this plot, informed Gedaliah of it, yet taking it for granted he could not but know of it before, the proofs of the matter being so very plain: Dost thou certainly know? surely thou dost, Jer 40:14. He gave him private intelligence of it (Jer 40:15), hoping he would then take the more notice of it. He proffered his service to prevent it, by taking off Ishmael, whose very name was ominous to all the seed of Isaac: I will slay him. Wherefore should he slay thee? Herein he showed more courage and zeal than sense of justice; for, if it be lawful to kill for prevention, who then can be safe, since malice always suspects the worst? 4. That Gedaliah, being a man of sincerity himself, would by no means give credit to the information given him of Ishmael's treachery. He said, Thou speakest falsely of Ishmael. Herein he discovered more good humour than discretion, more of the innocency of the dove than the wisdom of the serpent. Princes become uneasy to themselves and all about them when they are jealous. Queen Elizabeth said that she would believe no more evil of her people than a mother would believe of her own children; yet many have been ruined by being over-confident of the fidelity of those about them.

Keil-Delitzsch: Jer 40:1-6

The liberation of Jeremiah by Nebuzaradan, the chief of the body-guards. - The superscription, "The word which came to Jeremiah from the Lord, after that Nebuzaradan, the captain of the body-guard, had let him go from Ramah," does not seem to be appropriate; for in what follows there is no word of God declared by Jeremiah, but first, Jer 1:2-6, we are told that Jeremiah was liberated and given in charge to Gedaliah; then is told, Jer 40:7-41:18, the story of the murder of Gedaliah the governor by Ishmael, together with its consequences; and not till Jer 42:7. is there communicated a word of God, which Jeremiah uttered regarding the Jews who wished to flee to Egypt, and had besought him for some revelation from God (Jer 42:1-6). The heading of our verse cannot refer to this prophecy, not merely for the reason that it is too far removed, but still more because it has a historical notice introducing it, Jer 42:1-6. Our superscription rather refers to Jer 1:1-3; and דּבר here, as well as there, means, not a single prophecy, but a number of prophecies. Just as דבר in Jer 1:2 forms the heading for all the prophecies uttered by Jeremiah from the thirteenth year of Josiah till the destruction of Jerusalem and the carrying away of the people in the eleventh year of Zedekiah, so the words ' הדּבר אשׁר וגו of this verse form the superscription for the prophecies which Jeremiah uttered after the destruction of Jerusalem, i.e., to the section formed by Jer 40-45, although Jer 44; Jer 45:1-5 have headings of their own; these, however, are subordinate to the heading of this chapter, in the same way as the titles in Jer 7:1; Jer 11:11; Jer 14:1, etc. fall under the general title given in Jer 1:2-3. - Regarding Nebuzaradan and the discharge of Jeremiah at Ramah (i.e., er Râm , see on Jer 31:15), cf. the explanations given on Jer 39:13 (p. 335 of this volume). In what follows, from בּקחתּו onwards, further details are given regarding Jeremiah's liberation. "When he (Nebuzaradan) sent for him, he (Jeremiah), bound with fetters, was among all the captives of Jerusalem and Judah who were being carried away to Babylon." Those who were to be carried away had been gathered together to Ramah, which lies about five miles north from Jerusalem; thence they were to set out for Babylon. אזקּים (= זקּים , Job 36:8; Isa 45:14), "fetters," - here, according to Jer 40:4, "manacles," by which, perhaps, two or more prisoners were fastened to one another.

Jer 40:2-3

When Jeremiah had been brought, the commander of the guards said to him, "The Lord thy God hath declared this evil against this place, and the Lord hath brought it on (brought it to pass), and hath done as He spake; for ye have sinned against the Lord, and have not hearkened to His voice: thus hath this thing happened to you." The mode of expression is that of Jeremiah; but Nebuzaradan may have expressed the thought , that now there had been fulfilled what Jeremiah had predicted in the name of God, because the people, by their rebellion, had broken the oath they had sworn before their God (cf. Eze 17:13.), and had thereby sinned against Him. The article before דּבר , required by the Qeri , is unnecessary; cf. Ewald, §293, a ; Gesenius, §112, 2, a .

Jer 40:4-6

Nebuzaradan then declared him free: "And now, behold, I free thee this day from the shackles on thine hands. If it please thee to come with me to Babylon, then come, and I will set mine eye upon thee (i.e., take thee under my protection, cf. Jer 39:12). But if it please thee not to come with me to Babylon, then let it be so. See, the whole country is before thee (cf. Gen 13:9; Gen 20:5, etc.); whithersoever it pleases thee, and seems right to thee to go, go." Jer 40:5. And because Jeremiah had not yet returned, he said, "Go back to Gedaliah,...whom the king of Babylon hath set over the cities of Judah, and remain with him among the people; or go wherever it seemeth right to thee to go." And the commander of the guard gave him what provisions he required and a present, and sent him away; thereafter Jeremiah went to Gedaliah to Mizpah, and remained there among the people who had been left behind in the land (Jer 40:6). The words ועדנּוּ were certainly misunderstood by the old translators, who made various conjectures as to their meaning; even yet, Dahler, Movers, Graf, and Nägelsbach are of opinion that "it is impossible to understand" this sentence, and that the text is plainly corrupt. Luther renders: "for no one will any longer return thither." Hitzig considers this translation substantially correct, and only requiring to be a little more exactly rendered: "but there, no one returns home again." Apart, however, from the consideration that on this view עדנּוּ , which stands at the head of the sentence, does not get full justice paid to it, the thought does not accord with what precedes, and the reference of the suffix to the indefinite "person" or "one" is extremely forced. According to what goes before, in which Nebuzaradan gives the prophet full liberty of choosing whether he would go with him to Babylon or remain in the country, in whatever part he likes, and from the following advice which he gives him, "Go, or return, to Gedaliah," the words עדנּוּ לא ישׁוּב , on account of the third person ( ישׁוּב ), cannot certainly be an address of the chief captain to Jeremiah, and as little can they contain a remark about going to Babylon. The words are evidently, both as to their form and their contents, a circumstantial clause, containing a statement regarding the relation of Jeremiah to the proposal of the chief captain (and this is the view taken long ago by Kimchi), i.e., a parenthetical remark of the narrator, according to which Nebuzaradan demands that he shall remain with Gedaliah, in the sense, "and yet he was not going back," or, still better, on account of the imperfect ישׁוּב , "because he was still unwilling to go back," namely, to this or that place indefinitely; then Nebuzaradan further said, "Return, then, to Gedaliah." If we supply ויּאמר before ' ושׁוּבה וגו , with which Nebuzaradan brings the matter to a close, the meaning is quite clear. It is evident from Jer 40:4 that Nebuzaradan stopped a little in order to let Jeremiah decide; but since the prophet did not return, i.e., neither decided in the one way nor the other, he adds ' ושׁוּבה וגו , and thereby puts an end to the indecision. ארחה means a portion of food, or victuals; cf. Jer 52:34 and Pro 15:17. Mizpah, where Gedaliah had taken up his position, is the Mizpah of the tribe of Benjamin, where Samuel judged the people and chose Saul to be king (1Sa 7:15., Jer 10:17); doubtless the modern Neby Samwil , five miles north-west from Jerusalem, a short distance south-west from Ramah; see on Jos 18:26.

Keil-Delitzsch: Jer 40:7-12

Return of those who had been dispersed: they gather round Gedaliah . - Whilst the country and its capital were being conquered, many of the men of war had dispersed here and there through the land, and fled for refuge to regions difficult of access, where they could not be reached by the Chaldeans; others had even escaped into the territory of the Moabites, Ammonites, and Edomites. When these heard that now, after the destruction of Jerusalem and the carrying away of the captives, the king of Babylon had appointed Gedaliah as governor over the few people who had been left behind in the country, they returned from their several places of refuge, and came to Mizpah to Gedaliah, who promised them protection and safety, on condition that they would recognise the authority of the king of Babylon and peaceably cultivate the soil. שׂרי חילים , "leaders of the forces, captains." בּשׂדה , "in the country," as opposed to the city; שׂדה , "fields," as in Jer 17:3. אנשׁיהם , "their men," the troops under the captains. כּי הפקיד אתּו , "that he had committed to his oversight and care." "Men," viz., old, weak, infirm men; "women and children," whose husbands and fathers had perished; "and some of the poor of the country, of those who had not been carried captive to Babylon" ( מן partitive), i.e., the poor and mean people whom the Chaldeans had left behind in the country (Jer 39:10).

Jer 40:8-12

These captains came to Mizpah, namely ( ו explicative), Ishmael the son of Nethaniah (according to Jer 41:1, the grandson of Elishama, and of royal blood), Johanan and Jonathan the sons of Kareah (cf. Jer 40:13 and Jer 41:11, Jer 41:16; Jer 42:1.; the name Jonathan is omitted in 2Ki 25:23; see on this passage), Seraiah the son of Tanhumeth, and the sons of Ephai the Netophathite (from Netophah in the vicinity of Bethlehem, 1Ch 2:54; Ezr 2:22), Jezaniah ( יזניהוּ ; but in 2Ki 25:23 יאזניהוּ ), the Maachathite, from Maachah, a district in Syria near Hermon, Deu 3:14; Jos 12:5. These men, who had borne arms against the Chaldeans, were concerned for their safety when they returned into the country. Gedaliah sware to them, i.e., promised them on oath, "Be not afraid to serve the Chaldeans; remain in the country and serve the king of Babylon, and it shall be well with you. And as for me, behold, I shall remain at Mizpah to stand before the Chaldeans who will come to us," i.e., as lieutenant of the king of Babylon, to represent you before the Chaldean officers and armies, to maintain your rights and interests, so that you may be able to settle down where you choose, without anxiety, and cultivate the land. "And as for yourselves, father ye wine and fruit ( קיץ , see on 2Sa 16:1) and oil, and put them in your vessels." אסף is used of the ingathering of the fruits of the ground. It was during the fifth or sixth month (2Ki 25:8), the end of July or beginning of August, that grapes, figs, and olives became ripe; and these had grown so plentifully in comparison with the small number of those who had returned, that they could gather sufficient for their wants. "And dwell in your cities, cities which ye seize," i.e., which you shall take possession of. Jer 40:11. Those Jews also who had fled, during the war, into the neighbouring countries of Moab, Ammon, Edom, etc., returned to Judah when they learned that the king of Babylon had left a remnant, and placed Gedaliah over them; they came to Mizpah and Gedaliah, who appointed them places to dwell in, and they gathered much wine and fruit, i.e., made a rich vintage and fruit harvest. נתן שׁארית , "to give a remainder," as it were to leave a remainder (' הותיר שׁ'( r edniamer , Jer 44:7, or ' שׂוּם שׁ , Gen 45:7).

Keil-Delitzsch: Jer 40:13-16

Gedaliah is forewarned of Ishmael's intention to murder him. - After the return of those who had taken refuge in Moab, etc., Johanan the son of Kareah, together with the rest of the captains who were scattered here and there through the country, came to Gedaliah at Mizpah, to say to him: "Dost thou know indeed that Baalis the king of the Ammonites hath sent Ishmael the son of Nethaniah to take thy life?" The words "that were in the country" are neither a gloss, nor a thoughtless repetition by some scribe from Jer 40:7 (as Hitzig and Graf suppose), but they are repeated for the purpose of distinguishing plainly between the captains with their men from the Jews who had returned out of Moab, Ammon, and Edom. הכּות , "to strike the soul, life" = to kill; cf. Gen 37:21; Deu 19:6. What induced the king of Ammon to think of assassination - whether it was personal hostility towards Gedaliah, or the hope of destroying the only remaining support of the Jews, and thereby perhaps putting himself in possession of the country, - cannot be determined. That he employed Ishmael for the accomplishment of his purpose, may have been owing to the fact that this man had a personal envy of Gedaliah; for Ishmael, being sprung from the royal family (Jer 40:1), probably could not endure being subordinate to Gedaliah. - The plot had become known, and Gedaliah was secretly informed of it by Johanan; but the former did not believe the rumour. Johanan then secretly offered to slay Ishmael, taking care that no one should know who did it, and urged compliance in the following terms: "Why should he slay thee, and all the Jews who have gathered themselves round thee be scattered, and the remnant of Judah perish?" Johanan thus called his attention to the evil consequences which would result to the remnant left in the land were he killed; but Gedaliah replied, "Do not this thing, for thou speakest a lie against Ishmael." The Qeri needlessly changes אל־תּעשׂ into אל־תּעשׂה ; cf. Jer 39:12.

Constable: Jer 2:1--45:5

II. Prophecies about Judah chs. 2--45

The first series of prophetic announcements, reflections, and incidents that comprise this part of the book deals with Jeremiah's ministry to his own people.⁶⁴ The second main division of the book contains oracles against foreign nations (chs. 46-51).

Constable: Jer 34:1--45:5

D. Incidents surrounding the fall of Jerusalem chs. 34-45

The Book of Consolation contained messages of future hope for Judah (chs. 30-33). Now Jeremiah returned to document her present judgment. Chapters 34-45 continue the theme of judgment on Judah and Jerusalem from chapters 2-29.

All the events and messages contained in these chapters date near the fall of Jerusalem, which happened in 586 B.C. As mentioned previously, the Book of Jeremiah follows a generally chronological arrangement, but within various sections of the book the material is not always completely chronological. Jeremiah is unique among the prophetical books in that it records the fulfillment of its own prophecies about the fall of Jerusalem and the beginning of the Exile.

Constable: Jer 40:1--45:5

3. Incidents after the fall of Jerusalem chs. 40-45

One of the important theological lessons of this segment of the book, especially chapters 40-44, is that disobedience leads to judgment.

"One would think that the fall of Jerusalem would have taught Judah a lesson she would never forget. However, by recording the events that happened after the fall of the city, Jeremiah demonstrated that the basic character of the people who remained in the land was unchanged. They still refused to trust in God or to submit to Babylon (cf. Ezek. 33:23-29)."⁵⁰³

Constable: Jer 40:1-6

The second account of Jeremiah's release 40:1-6

This account describes other things associated with Jeremiah's being set at liberty. It contains more detail than 39:11-14.

40:1 Evidently after Jeremiah's release in Jerusalem Babylonian soldiers rounded him up when they saw him in the city streets supposing him to be a regular Judean. They took Jeremiah to Ramah, about five miles north of Jerusalem, along with the other chained Judean prisoners headed for exile. Ramah appears to have been a collection point for deportees before the long trip to Babylon.

40:2-3 In Ramah, Nebuzaradan learned that Jeremiah was among the captives about to be sent to Babylonia, so he released him again. The captain of the guard confirmed to Jeremiah that Yahweh had done to Jerusalem just as He had said He would because of the sins of His people. This pagan could see what Yahweh was doing even though Judah's leaders were spiritually blind.

40:4 Then Nebuzaradan freed the prophet from his shackles and gave him the choice of going to Babylon as a free man or staying in Canaan. If he went to Babylon, the captain promised to take care of him there. If he chose to stay in Canaan, he could live and move about wherever he chose.

40:5 As Jeremiah lingered, Nebuzaradan urged him to go back and remain with Gedaliah (cf. 39:14), whom Nebuchadnezzar had appointed governor over the cities of Judah, and the other remaining Judahites. Gedaliah was a part of the noble family of Shaphan.⁵⁰⁴ Yet the choice was entirely up to the prophet; he had complete freedom to go wherever he wanted. Nebuzaradan also gave Jeremiah some provisions and a gift before he let him go.

"The courteous and humane treatment from the nation's enemy contrasts markedly with what Jeremiah had received from his own countrymen [cf. Matt. 13:57]."⁵⁰⁵

40:6 Jeremiah left Ramah and proceeded to Mizpah, two miles to the northwest, where he stayed with Gedaliah and some of the Judahites who were settling there. Mizpah became the center for Nebuchadnezzar's provincial government in Judah (cf. v. 8). Jerusalem was uninhabitable (cf. Lam. 2:13; 4:1), and Mizpah had been a political and religious center over the centuries (cf. Judg. 20:1-3; 1 Sam. 7:5-14; 10:17).⁵⁰⁶

Constable: Jer 40:7-12

Gedaliah's leadership of the surviving community 40:7-12

40:7-8 Several of the Judean guerrilla commanders who had escaped from the Babylonian invaders came to Gedaliah in Mizpah with some of their men when they heard that Nebuchadnezzar had appointed him over the region.

40:9 Gedaliah urged these commanders not to fear the Babylonians but to cooperate with them. If they remained in the land and submitted to Babylonian authority things would go well for them.

40:10 Gedaliah would act as a liaison with the Babylonians, but the commanders could continue to harvest the summer crops as usual in the outlying towns that they had taken over. The Babylonians did not colonize Judah as the Assyrians had Israel (cf. 2 Kings 17:24-27).

40:11-12 When the Jews who had previously fled to surrounding neighbor nations heard how the Babylonians were allowing their brethren to live in the land, they returned and joined in the harvest.

Constable: Jer 40:13--41:4

The assassination of Gedaliah 40:13-41:3

40:13-14 One of the remaining Judean princes, Johanan (cf. v. 8), asked Gedaliah if he was aware that the king of Ammon had encouraged another one of the Judean princes, Ishmael (cf. v. 8), to assassinate him. Baalis, the Ammonite king, shared Zedekiah's antagonism for Babylon (cf. 27:1-11), so he did not want a Babylonian puppet governing Judah. Furthermore, a politically unstable condition in Judah would cause Nebuchadnezzar to concentrate his attention and troops there rather than on Ammon. Gedaliah did not believe that any such plot existed.

"Gedaliah had apparently forgotten that Ishmael was of the house of David [as well as a former chief official of Zedekiah's, 41:1] and thus did not appreciate being passed by in Gedaliah's favor. Or Ishmael may have considered Gedaliah a traitor for agreeing to govern under the Babylonians. Baalis [the king of Ammon] may have felt that eliminating Gedaliah would make it easier to carry out his own plans to conquer Judah. The king of Ammon may have feared that Gedaliah might again make Judah a formidable nation and a potential threat to him. Also, Baalis (v. 14), an ally of Zedekiah and an enemy of the Babylonians (cf. 27:3), was angry that the family of Ahikam opposed the league referred to in chapter 27."⁵⁰⁷

40:15 Johanan offered to assassinate Ishmael secretly so Gedaliah would not die and harm would not come to the remnant community.

40:16 Gedaliah refused to permit Johanan to carry out his plan because he thought he was misjudging Ishmael. Gedaliah was too trusting and naive even though he was a capable ruler and apparently a man of faith. His commitment to his own people seems to have blinded him to the political intrigues that were swirling around him (cf. John 2:24-25). He would have been wise to seek the Lord's will through Jeremiah and then to follow it.

41:1-2 In September-October, not long after the fall of Jerusalem, Ishmael and 10 other men came to Mizpah and ate a meal with Gedaliah.⁵⁰⁸ During the meal they rose up and slew Nebuchadnezzar's appointee with the sword.⁵⁰⁹ This was not only an act of treason but a violation of ancient Near Eastern hospitality customs.

41:3 The assassins also murdered the other Jews and the Chaldean soldiers who were there.

"Everything about him [Ishmael] disgraced the name of David his forebear [sic], who had resisted every impulse to wade through slaughter to a throne' and had awaited God's time and his people's will [1 Sam. 26:10; 2 Sam. 2:1, 4; 5:1]. This was no David but a Jehu--and a Jehu without the excuse of a crusade. Almost as outrageous as his treachery was his folly, in supposing that a regime that was devised in deception, imposed by violence, backed by ill-wishers (Ammon, 40:14; 41:10c) and in breach of God's decree (27:6), could have any hope of survival. It may seem far-fetched to draw parallels between this monster and ourselves; but here, although writ large and in blood, is the way in which even the well-meaning may be tempted to get things done, especially in corporate projects. That is, by guile rather than openness; by pressure rather than patience and prayer; in a word, by carnal weapons rather than spiritual, and towards ends of one's own choosing."⁵¹⁰

Pendahuluan / Garis Besar

JFB: Jeremiah (Pendahuluan Kitab)

JEREMIAH, son of Hilkiah, one of the ordinary priests, dwelling in Anathoth of Benjamin (Jer 1:1), not the Hilkiah the high priest who discovered the book of the law (2Ki 22:8); had he been the same, the designation would have been "the priest", or "the high priest". Besides, his residence at Anathoth shows that he belonged to the line of Abiathar, who was deposed from the high priesthood by Solomon (1Ki 2:26-35), after which the office remained in Zadok's line. Mention occurs of Jeremiah in 2Ch 35:25; 2Ch 36:12, 2Ch 36:21. In 629 B.C. the thirteenth year of King Josiah, while still very young (Jer 1:5), he received his prophetical call in Anathoth (Jer 1:2); and along with Hilkiah the high priest, the prophetess Huldah, and the prophet Zephaniah, he helped forward Josiah's reformation of religion (2Ki. 23:1-25). Among the first charges to him was one that he should go and proclaim God's message in Jerusalem (Jer 2:2). He also took an official tour to announce to the cities of Judah the contents of the book of the law, found in the temple (Jer 11:6) five years after his call to prophesy. On his return to Anathoth, his countrymen, offended at his reproofs, conspired against his life. To escape their persecutions (Jer 11:21), as well as those of his own family (Jer 12:6), he left Anathoth and resided at Jerusalem. During the eighteen years of his ministry in Josiah's reign he was unmolested; also during the three months of Jehoahaz or Shallum's reign (Jer 22:10-12). On Jehoiakim's accession it became evident that Josiah's reformation effected nothing more than a forcible repression of idolatry and the establishment of the worship of God outwardly. The priests, prophets, and people then brought Jeremiah before the authorities, urging that he should be put to death for his denunciations of evil against the city (Jer 26:8-11). The princes, however, especially Ahikam, interposed in his behalf (Jer 26:16, Jer 26:24), but he was put under restraint, or at least deemed it prudent not to appear in public. In the fourth year of Jehoiakim (606 B.C.), he was commanded to write the predictions given orally through him, and to read them to the people. Being "shut up", he could not himself go into the house of the Lord (Jer 36:5); he therefore deputed Baruch, his amanuensis, to read them in public on the fast day. The princes thereupon advised Baruch and Jeremiah to hide themselves from the king's displeasure. Meanwhile they read the roll to the king, who was so enraged that he cut it with a knife and threw it into the fire; at the same time giving orders for the apprehension of the prophet and Baruch. They escaped Jehoiakim's violence, which had already killed the prophet Urijah (Jer 26:20-23). Baruch rewrote the words, with additional prophecies, on another roll (Jer 36:27-32). In the three months' reign of Jehoiachin or Jeconiah, he prophesied the carrying away of the king and the queen mother (Jer 13:18; Jer 22:24-30; compare 2Ki 24:12). In this reign he was imprisoned for a short time by Pashur (Jer. 20:1-18), the chief governor of the Lord's house; but at Zedekiah's accession he was free (Jer 37:4), for the king sent to him to "inquire of the Lord" when Nebuchadnezzar came up against Jerusalem (Jer 21:1-3, &c.; Jer 37:3). The Chaldeans drew off on hearing of the approach of Pharaoh's army (Jer 37:5); but Jeremiah warned the king that the Egyptians would forsake him, and the Chaldeans return and burn up the city (Jer 37:7-8). The princes, irritated at this, made the departure of Jeremiah from the city during the respite a pretext for imprisoning him, on the allegation of his deserting to the Chaldeans (Jer 38:1-5). He would have been left to perish in the dungeon of Malchiah, but for the intercession of Ebed-melech, the Ethiopian (Jer 38:6-13). Zedekiah, though he consulted Jeremiah in secret yet was induced by his princes to leave Jeremiah in prison (Jer 38:14-28) until Jerusalem was taken. Nebuchadnezzar directed his captain, Nebuzar-adan, to give him his freedom, so that he might either go to Babylon or stay with the remnant of his people as he chose. As a true patriot, notwithstanding the forty and a half years during which his country had repaid his services with neglect and persecution, he stayed with Gedaliah, the ruler appointed by Nebuchadnezzar over Judea (Jer 40:6). After the murder of Gedaliah by Ishmael, Johanan, the recognized ruler of the people, in fear of the Chaldeans avenging the murder of Gedaliah, fled with the people to Egypt, and forced Jeremiah and Baruch to accompany him, in spite of the prophet's warning that the people should perish if they went to Egypt, but be preserved by remaining in their land (Jer. 41:1-43:13). At Tahpanhes, a boundary city on the Tanitic or Pelustan branch of the Nile, he prophesied the overthrow of Egypt (Jer 43:8-13). Tradition says he died in Egypt. According to the PSEUDO-EPIPHANIUS, he was stoned at Taphnæ or Tahpanhes. The Jews so venerated him that they believed he would rise from the dead and be the forerunner of Messiah (Mat 16:14).

HAVERNICK observes that the combination of features in Jeremiah's character proves his divine mission; mild, timid, and susceptible of melancholy, yet intrepid in the discharge of his prophetic functions, not sparing the prince any more than the meanest of his subjects--the Spirit of prophecy controlling his natural temper and qualifying him for his hazardous undertaking, without doing violence to his individuality. Zephaniah, Habakkuk, Daniel, and Ezekiel were his contemporaries. The last forms a good contrast to Jeremiah, the Spirit in his case acting on a temperament as strongly marked by firmness as Jeremiah's was by shrinking and delicate sensitiveness. Ezekiel views the nation's sins as opposed to righteousness--Jeremiah, as productive of misery; the former takes the objective, the latter the subjective, view of the evils of the times. Jeremiah's style corresponds to his character: he is peculiarly marked by pathos, and sympathy with the wretched; his Lamentations illustrate this; the whole series of elegies has but one object--to express sorrow for his fallen country; yet the lights and images in which he presents this are so many, that the reader, so far from feeling it monotonous, is charmed with the variety of the plaintive strains throughout. The language is marked by Aramæisms, which probably was the ground of JEROME'S charge that the style is "rustic". LOWTH denies the charge and considers him in portions not inferior to Isaiah. His heaping of phrase on phrase, the repetition of stereotyped forms--and these often three times--are due to his affected feelings and to his desire to intensify the expression of them; he is at times more concise, energetic, and sublime, especially against foreign nations, and in the rhythmical parts.

The principle of the arrangement of his prophecies is hard to ascertain. The order of kings was--Josiah (under whom he prophesied eighteen years), Jehoahaz (three months), Jehoiakim (eleven years), Jeconiah (three months), Zedekiah (eleven years). But his prophecies under Josiah (the first through twentieth chapters) are immediately followed by a portion under Zedekiah (the twenty-first chapter). Again, Jer 24:8-10, as to Zedekiah, comes in the midst of the section as to Jehoahaz, Jehoiakim, and Jeconiah (the twenty-second, twenty-third, twenty-fifth chapters, &c.) So the thirty-fifth and thirty-sixth chapters as to Jehoiakim, follow the twenty-seventh, twenty-eighth, twenty-ninth, thirty-third, thirty-fourth chapters, as to Zedekiah; and the forty-fifth chapter, dated the fourth year of Jehoiakim, comes after predictions as to the Jews who fled to Egypt after the overthrow of Jerusalem. EWALD thinks the present arrangement substantially Jeremiah's own; the various portions are prefaced by the same formula, "The word which came to Jeremiah from the Lord" (Jer 7:1; Jer 11:1; Jer 18:1; Jer 21:1; Jer 25:1; Jer 30:1; Jer 32:1; Jer 34:1, Jer 34:8; Jer 35:1; Jer 40:1; Jer 44:1; compare Jer 14:1; Jer 46:1; Jer 47:1; Jer 49:34). Notes of time mark other divisions more or less historical (Jer 26:1; Jer 27:1; Jer 36:1; Jer 37:1). Two other portions are distinct of themselves (Jer 29:1; Jer 45:1). The second chapter has the shorter introduction which marks the beginning of a strophe; the third chapter seems imperfect, having as the introduction merely "saying" (Jer 3:1, Hebrew). Thus in the poetical parts, there are twenty-three sections divided into strophes of from seven to nine verses, marked some way thus, "The Lord said also unto me". They form five books: I. The Introduction, first chapter II. Reproofs of the Jews, the second through twenty-fourth chapters, made up of seven sections: (1) the second chapter (2) the third through sixth chapters; (3) the seventh through tenth chapters; (4) the eleventh through thirteenth chapters; (5) the fourteenth through seventeenth chapters; (6) the seventeenth through nineteenth and twentieth chapters; (7) the twenty-first through twenty-fourth chapters. III. Review of all nations in two sections: the twenty-fifth and twenty-sixth through forty-ninth chapters, with a historical appendix of three sections, (1) the twenty-sixth chapter; (2) the twenty-seventh chapter; (3) the twenty-eighth and twenty-ninth chapters. IV. Two sections picturing the hopes of brighter times, (1) the thirtieth and thirty-first chapters; (2) the thirty-second and thirty-third chapters; and an historical appendix in three sections: (1) Jer 34:1-7; (2) Jer 34:8-22; (3) Jer. 35:1-19. V. The conclusion, in two sections: (1) Jer 36:2; (2) Jer 45:1-5. Subsequently, in Egypt, he added Jer 46:13-26 to the previous prophecy as to Egypt; also the three sections, the thirty-seventh through thirty-ninth chapters; fortieth through forty-third chapters; and forty-fourth chapter. The fifty-second chapter was probably (see Jer 51:64) an appendix from a later hand, taken from 2Ki 24:18, &c.; 2Ki 25:30. The prophecies against the several foreign nations stand in a different order in the Hebrew from that of the Septuagint; also the prophecies against them in the Hebrew (the forty-sixth through fifty-first chapters) are in the Septuagint placed after Jer 25:14, forming the twenty-sixth and thirty-first chapters; the remainder of the twenty-fifth chapter of the Hebrew is the thirty-second chapter of the Septuagint. Some passages in the Hebrew (Jer 27:19-22; Jer 33:14-26; Jer 39:4-14 Jer 48:45-47) are not found in the Septuagint; the Greek translators must have had a different recension before them; probably an earlier one. The Hebrew is probably the latest and fullest edition from Jeremiah's own hand. See on Jer 25:13. The canonicity of his prophecies is established by quotations of them in the New Testament (see Mat 2:17; Mat 16:14; Heb 8:8-12; on Mat 27:9, see on Introduction to Zechariah); also by the testimony of Ecclesiasticus 49:7, which quotes Jer 1:10; of PHILO, who quotes his word as an "oracle"; and of the list of canonical books in MELITO, ORIGEN, JEROME, and the Talmud.

JFB: Jeremiah (Garis Besar)

• EXPOSTULATION WITH THE JEWS, REMINDING THEM OF THEIR FORMER DEVOTEDNESS, AND GOD'S CONSEQUENT FAVOR, AND A DENUNCIATION OF GOD'S COMING JUDGMENTS FOR THEIR IDOLATRY. (Jer. 2:1-37)
• GOD'S MERCY NOTWITHSTANDING JUDAH'S VILENESS. (Jer. 3:1-25)
• CONTINUATION OF ADDRESS TO THE TEN TRIBES OF ISRAEL. (Jer 4:1-2). THE PROPHET TURNS AGAIN TO JUDAH, TO WHOM HE HAD ORIGINALLY BEEN SENT (Jer. 4:3-31). (Jer. 4:1-31)
• THE CAUSE OF THE JUDGMENTS TO BE INFLICTED IS THE UNIVERSAL CORRUPTION OF THE PEOPLE. (Jer. 5:1-31)
• ZION'S FOES PREPARE WAR AGAINST HER: HER SINS ARE THE CAUSE. (Jer. 6:1-30)
• THE SEVENTH THROUGH NINTH CHAPTERS. DELIVERED IN THE BEGINNING OF JEHOIAKIM'S REIGN, ON THE OCCASION OF SOME PUBLIC FESTIVAL. (Jer. 7:1-34)
• THE JEW'S COMING PUNISHMENT; THEIR UNIVERSAL AND INCURABLE IMPENITENCE. (Jer. 8:1-22) The victorious Babylonians were about to violate the sanctuaries of the dead in search of plunder; for ornaments, treasures, and insignia of royalty were usually buried with kings. Or rather, their purpose was to do the greatest dishonor to the dead (Isa 14:19).
• JEREMIAH'S LAMENTATION FOR THE JEWS' SINS AND CONSEQUENT PUNISHMENT. (Jer. 9:1-26) This verse is more fitly joined to the last chapter, as Jer 9:23 in the Hebrew (compare Isa 22:4; Lam 2:11; Lam 3:48).
• CONTRAST BETWEEN THE IDOLS AND JEHOVAH. THE PROPHET'S LAMENTATION AND PRAYER. (Jer. 10:1-25)
• EPITOME OF THE COVENANT FOUND IN THE TEMPLE IN JOSIAH'S REIGN. JUDAH'S REVOLT FROM IT, AND GOD'S CONSEQUENT WRATH. (Jer. 11:1-23)
• CONTINUATION OF THE SUBJECT AT THE CLOSE OF THE ELEVENTH CHAPTER. (Jer. 12:1-17) (Psa 51:4).
• SYMBOLICAL PROPHECY. (Jer 13:1-7). (Jer. 13:1-27)
• PROPHECIES ON THE OCCASION OF A DROUGHT SENT IN JUDGMENT ON JUDEA. (Jer. 14:1-22) Literally, "That which was the word of Jehovah to Jeremiah concerning the dearth"
• GOD'S REPLY TO JEREMIAH'S INTERCESSORY PRAYER. (Jer. 15:1-21)
• CONTINUATION OF THE PREVIOUS PROPHECY. (Jer. 16:1-21)
• THE JEWS' INVETERATE LOVE OF IDOLATRY. (Jer. 17:1-27) The first of the four clauses relates to the third, the second to the fourth, by alternate parallelism. The sense is: They are as keen after idols as if their propensity was "graven with an iron pen (Job 19:24) on their hearts," or as if it were sanctioned by a law "inscribed with a diamond point" on their altars. The names of their gods used to be written on "the horns of the altars" (Act 17:23). As the clause "on their hearts" refers to their inward propensity, so "on . . . altars," the outward exhibition of it. Others refer "on the horns of . . . altars" to their staining them with the blood of victims, in imitation of the Levitical precept (Exo 29:12; Lev 4:7, Lev 4:18), but "written . . . graven," would thus be inappropriate.
• GOD, AS THE SOLE SOVEREIGN, HAS AN ABSOLUTE RIGHT TO DEAL WITH NATIONS ACCORDING TO THEIR CONDUCT TOWARDS HIM; ILLUSTRATED IN A TANGIBLE FORM BY THE POTTER'S MOULDING OF VESSELS FROM CLAY. (Jer. 18:1-23)
• THE DESOLATION OF THE JEWS FOR THEIR SINS FORETOLD IN THE VALLEY OF HINNOM; THE SYMBOL OF BREAKING A BOTTLE. (Jer 19:1-15)
• JEREMIAH'S INCARCERATION BY PASHUR, THE PRINCIPAL OFFICER OF THE TEMPLE, FOR PROPHESYING WITHIN ITS PRECINCTS; HIS RENEWED PREDICTIONS AGAINST THE CITY, &c., ON HIS LIBERATION. (Jer. 20:1-18)
• ZEDEKIAH CONSULTS JEREMIAH WHAT IS TO BE THE EVENT OF THE WAR: GOD'S ANSWER. (Jer 21:1-14)
• EXHORTATION TO REPENTANCE; JUDGMENT ON SHALLUM, JEHOIAKIM, AND CONIAH. (Jer. 22:1-30)
• THE WICKED RULERS TO BE SUPERSEDED BY THE KING, WHO SHOULD REIGN OVER THE AGAIN UNITED PEOPLES, ISRAEL AND JUDAH. (Jer. 23:1-40)
• THE RESTORATION OF THE CAPTIVES IN BABYLON AND THE DESTRUCTION OF THE REFRACTORY PARTY IN JUDEA AND IN EGYPT, REPRESENTED UNDER THE TYPE OF A BASKET OF GOOD, AND ONE OF BAD, FIGS. (Jer 24:1-10)
• PROPHECY OF THE SEVENTY YEARS CAPTIVITY; AND AFTER THAT THE DESTRUCTION OF BABYLON, AND OF ALL THE NATIONS THAT OPPRESSED THE JEWS. (Jer. 25:1-38)
• JEREMIAH DECLARED WORTHY OF DEATH, BUT BY THE INTERPOSITION OF AHIKAM SAVED; THE SIMILAR CASES OF MICAH AND URIJAH BEING ADDUCED IN THE PROPHET'S FAVOR. (Jer. 26:1-24)
• THE FUTILITY OF RESISTING NEBUCHADNEZZAR ILLUSTRATED TO THE AMBASSADORS OF THE KING, DESIRING TO HAVE THE KING OF JUDAH CONFEDERATE WITH THEM, UNDER THE TYPE OF YOKES. JEREMIAH EXHORTS THEM AND ZEDEKIAH TO YIELD. (Jer. 27:1-22)
• PROPHECIES IMMEDIATELY FOLLOWING THOSE IN THE TWENTY-SEVENTH CHAPTER. HANANIAH BREAKS THE YOKES TO SIGNIFY THAT NEBUCHADNEZZAR'S YOKE SHALL BE BROKEN. JEREMIAH FORETELLS THAT YOKES OF IRON ARE TO SUCCEED THOSE OF WOOD, AND THAT HANANIAH SHALL DIE. (Jer. 28:1-17)
• LETTER OF JEREMIAH TO THE CAPTIVES IN BABYLON, TO COUNTERACT THE ASSURANCES GIVEN BY THE FALSE PROPHETS OF A SPEEDY RESTORATION. (Jer. 29:1-32)
• RESTORATION OF THE JEWS FROM BABYLON AFTER ITS CAPTURE, AND RAISING UP OF MESSIAH. (Jer. 30:1-24)
• CONTINUATION OF THE PROPHECY IN THE THIRTIETH CHAPTER. (Jer. 31:1-40)
• JEREMIAH, IMPRISONED FOR HIS PROPHECY AGAINST JERUSALEM, BUYS A PATRIMONIAL PROPERTY (HIS RELATIVE HANAMEEL'S), IN ORDER TO CERTIFY TO THE JEWS THEIR FUTURE RETURN FROM BABYLON. (Jer 32:1-14)
• PROPHECY OF THE RESTORATION FROM BABYLON, AND OF MESSIAH AS KING AND PRIEST. (Jer. 33:1-26)
• CAPTIVITY OF ZEDEKIAH AND THE PEOPLE FORETOLD FOR THEIR DISOBEDIENCE AND PERFIDY. (Jer. 34:1-22)
• PROPHECY IN THE REIGN OF JEHOIAKIM, WHEN THE CHALDEANS, IN CONJUNCTION WITH THE SYRIANS AND MOABITES, INVADED JUDEA. (Jer. 35:1-19)
• BARUCH WRITES, AND READS PUBLICLY JEREMIAH'S PROPHECIES COLLECTED IN A VOLUME. THE ROLL IS BURNT BY JEHOIAKIM, AND WRITTEN AGAIN BY BARUCH AT JEREMIAH'S DICTATION. (Jer. 36:1-32)
• HISTORICAL SECTIONS, THIRTY-SEVENTH THROUGH FORTY-FOURTH CHAPTERS. THE CHALDEANS RAISE THE SIEGE TO GO AND MEET PHARAOH-HOPHRA. ZEDEKIAH SENDS TO JEREMIAH TO PRAY TO GOD IN BEHALF OF THE JEWS: IN VAIN, JEREMIAH TRIES TO ESCAPE TO HIS NATIVE PLACE, BUT IS ARRESTED. ZEDEKIAH ABATES THE RIGOR OF HIS IMPRISONMENT. (Jer. 37:1-21)
• JEREMIAH PREDICTS THE CAPTURE OF JERUSALEM, FOR WHICH HE IS CAST INTO A DUNGEON, BUT IS TRANSFERRED TO THE PRISON COURT ON THE INTERCESSION OF EBED-MELECH, AND HAS A SECRET INTERVIEW WITH ZEDEKIAH. (Jer. 38:1-28)
• JERUSALEM TAKEN. ZEDEKIAH'S FATE. JEREMIAH CARED FOR. EBED-MELECH ASSURED. (Jer. 39:1-18)
• JEREMIAH IS SET FREE AT RAMAH, AND GOES TO GEDALIAH, TO WHOM THE REMNANT OF JEWS REPAIR. JOHANAN WARNS GEDALIAH OF ISHMAEL'S CONSPIRACY IN VAIN. (Jer. 40:1-16)
• ISHMAEL MURDERS GEDALIAH AND OTHERS, THEN FLEES TO THE AMMONITES. JOHANAN PURSUES HIM, RECOVERS THE CAPTIVES, AND PURPOSES TO FLEE TO EGYPT FOR FEAR OF THE CHALDEANS. (Jer. 41:1-18)
• THE JEWS AND JOHANAN INQUIRE OF GOD, THROUGH JEREMIAH, AS TO GOING TO EGYPT, PROMISING OBEDIENCE TO HIS WILL. THEIR SAFETY ON CONDITION OF STAYING IN JUDEA, AND THEIR DESTRUCTION IN THE EVENT OF GOING TO EGYPT, ARE FORETOLD. THEM HYPOCRISY IN ASKING FOR COUNSEL WHICH THEY MEANT NOT TO FOLLOW, IF CONTRARY TO THEIR OWN DETERMINATION, IS REPROVED. (Jer. 42:1-22)
• THE JEWS CARRY JEREMIAH AND BARUCH INTO EGYPT. JEREMIAH FORETELLS BY A TYPE THE CONQUEST OF EGYPT BY NEBUCHADNEZZAR, AND THE FATE OF THE FUGITIVES. (Jer 43:1-13)
• JEREMIAH REPROVES THE JEWS FOR THEIR IDOLATRY IN EGYPT, AND DENOUNCES GOD'S JUDGMENTS ON THEM AND EGYPT ALIKE. (Jer. 44:1-30)
• JEREMIAH COMFORTS BARUCH. (Jer 45:1-5)
• THE PROPHECIES, FORTY-SIXTH THROUGH FIFTY-SECOND CHAPTERS, REFER TO FOREIGN PEOPLES. (Jer. 46:1-28) General heading of the next six chapters of prophecies concerning the Gentiles; the prophecies are arranged according to nations, not by the dates.
• PROPHECY AGAINST THE PHILISTINES. (Jer 47:1-7) Pharaoh-necho probably smote Gaza on his return after defeating Josiah at Megiddo (2Ch 35:20) [GROTIUS]. Or, Pharaoh-hophra (Jer 37:5, Jer 37:7) is intended: probably on his return from his fruitless attempt to save Jerusalem from the Chaldeans, he smote Gaza in order that his expedition might not be thought altogether in vain [CALVIN] (Amo 1:6-7).
• PROPHECY AGAINST MOAB. (Jer. 48:1-47)
• PREDICTIONS AS TO AMMON, IDUMEA, DAMASCUS, KEDAR, HAZOR, AND ELAM. (Jer. 49:1-39)
• BABYLON'S COMING DOWNFALL; ISRAEL'S REDEMPTION. (Jer. 50:1-46) Compare Isa. 45:1-47:15. But as the time of fulfilment drew nearer, the prophecies are now proportionally more distinct than then.
• CONTINUATION OF THE PROPHECY AGAINST BABYLON BEGUN IN THE FIFTIETH CHAPTER. (Jer. 51:1-64)
• WRITTEN BY SOME OTHER THAN JEREMIAH (PROBABLY EZRA) AS AN HISTORICAL SUPPLEMENT TO THE PREVIOUS PROPHECIES. (Jer. 52:1-34)

TSK: Jeremiah 40 (Pendahuluan Pasal)

Overview

Jer 40:1, Jeremiah, being set free by Nebuzar-adan, goes to Gedaliah; Jer 40:7, The dispersed Jews repair unto him; Jer 40:13, Johanan revealing Ishmael’s conspiracy is not believed.

Poole: Jeremiah (Pendahuluan Kitab)

BOOK OF THE PROPHET JEREMIAH

THE ARGUMENT

IT was the great unhappiness of this prophet to be a physician to, but that could not save, a dying state, their disease still prevailing against the remedy; and indeed no wonder that all things were so much out of order, when the book of the law had been wanting above sixty years. He was called to be a teacher in his youth, in the days of good Josiah, being sanctified and ordained by God to his prophetical office from his mother’ s womb, Jer 1:5 in a very evil time, though the people afterward proved much worse upon the death of that good king. He setting himself against the torrent of the corruptions of the times, was always opposed and unkindly treated by his ungrateful countrymen, as also by false prophets, and the priests, princes, and people, who encouraged all their impieties and unrighteousness. At length he threatened their destruction and captivity by the Chaldeans, which he lived to see, but foretells their return after seventy years; all which accordingly came to pass. He doth also, notwithstanding his dreadful threatenings, intermix divers comfortable promises of the Messiah, and the days of the gospel; he denounceth also heavy judgments against the heathens nations that had afflicted God’ s people, both such as were near, and also more remote, as Egypt, the Philistines, Moab, Edomites, Ammonites, Damascus, Kedar, Hazor, Elam, but especially Babylon herself, that is made so great a type of the antichristian Babylon in the New Testament. Upon the murder of Gedaliah, whom the Chaldeans had made governor of Judea, he was forcibly against his will carried into Egypt, where (after he had prophesied from first to last between forty and fifty years) probably he died; some say he was stoned.

Whatever else we hear mentioned of his writings, they are either counterfeit, as the Prophecies of Baruch, &c., or it is likely we have the sum of them in this book, though possibly some of his sermons might have had some enlargements in that roll which, by his appointment, was written by Baruch, Jer 36:2 , &c.

Poole: Jeremiah 40 (Pendahuluan Pasal)

CHAPTER 40

Jeremiah, being set free by Nebuchadnezzar, goeth to Gedaliah, Jer 40:1-6 , to whom the remaining Jews repair, Jer 40:7-12 . Johanan revealing Ishmael’ s conspiracy, is not believed, Jer 40:13-16 .

These words refer to the forty-second chapter, where begins the revelation which Jeremiah had from God, for all this chapter and the next are no prophecy, but only an historical narration of some passages after the taking of the city, and so cannot be called a prophecy, but are a piece of history previous to that prophecy.

MHCC: Jeremiah (Pendahuluan Kitab)

Jeremiah was a priest, a native of Anathoth, in the tribe of Benjamin. He was called to the prophetic office when very young, about seventy years after the death of Isaiah, and exercised it for about forty years with great faithfulness, till the sins of the Jewish nation came to their full measure and destruction followed. The prophecies of Jeremiah do not stand as they were delivered. Blayney has endeavoured to arrange them in more regular order, namely, ch. 1-20; 22; 23; 25; 26; 35; 36; Jer 45:1-5; Jer 24:1-10; 29; 30; 31; 27; 28; Jer 21:1-14; 34; 37; 32; 33; 38; 39; (Jer 39:15-18, Jer 39:1-14.) 40-44; 46-52. The general subject of his prophecies is the idolatry and other sins of the Jews; the judgments by which they were threatened, with references to their future restoration and deliverance, and promises of the Messiah. They are remarkable for plain and faithful reproofs, affectionate expostulations, and awful warnings.

MHCC: Jeremiah 40 (Pendahuluan Pasal)

(Jer 40:1-6) Jeremiah is directed to go to Gedaliah.

(Jer 40:7-16) A conspiracy against Gedaliah.

Matthew Henry: Jeremiah (Pendahuluan Kitab)

An Exposition, with Practical Observations, of The Book of the Prophet Jeremiah

The Prophecies of the Old Testament, as the Epistles of the New, are placed rather according to their bulk than their seniority - the longest first, not the oldest. There were several prophets, and writing ones, that were contemporaries with Isaiah, as Micah, or a little before him, as Hosea, and Joel, and Amos, or soon after him, as Habakkuk and Nahum are supposed to have been; and yet the prophecy of Jeremiah, who began many years after Isaiah finished, is placed next to his, because there is so much in it. Where we meet with most of God's word, there let the preference be given; and yet those of less gifts are not to be despised nor excluded. Nothing now occurs to be observed further concerning prophecy in general; but concerning this prophet Jeremiah we may observe, I. That he was betimes a prophet; he began young, and therefore could say, from his own experience, that it is good for a man to bear the yoke in his youth, the yoke both of service and of affliction, Lam 3:27. Jerome observes that Isaiah, who had more years over his head, had his tongue touched with a coal of fire, to purge away his iniquity (Isa 6:7), but that when God touched Jeremiah's mouth, who was yet but young, nothing was said of the purging of his iniquity (Jer 1:9), because, by reason of his tender years, he had not so much sin to answer for. II. That he continued long a prophet, some reckon fifty years, others above forty. He began in the thirteenth year of Josiah, when things went well under that good king, but he continued through all the wicked reigns that followed; for when we set out for the service of God, though the wind may then be fair and favourable, we know not how soon it may turn and be tempestuous. III. That he was a reproving prophet, was sent in God's name to tell Jacob of their sins and to warn them of the judgments of God that were coming upon them; and the critics observe that therefore his style or manner of speaking is more plain and rough, and less polite, than that of Isaiah and some others of the prophets. Those that are sent to discover sin ought to lay aside the enticing words of man's wisdom. Plain-dealing is best when we are dealing with sinners to bring them to repentance. IV. That he was a weeping prophet; so he is commonly called, not only because he penned the Lamentations, but because he was all along a mournful spectator of the sins of his people and of the desolating judgments that were coming upon them. And for this reason, perhaps, those who imagined our Saviour to be one of the prophets thought him of any of them to be most like to Jeremiah (Mat 16:14), because he was a man of sorrows and acquainted with grief. V. That he was a suffering prophet. He was persecuted by his own people more than any of them, as we shall find in the story of this book; for he lived and preached just before the Jews' destruction by the Chaldeans, when their character seems to have been the same as it was just before their destruction by the Romans, when they killed the Lord Jesus, and persecuted his disciples, pleased not God, and were contrary to all men, for wrath had come upon them to the uttermost, 1Th 2:15, 1Th 2:16. The last account we have of him in his history is that the remaining Jews forced him to go down with them into Egypt; whereas the current tradition is, among Jews and Christians, that he suffered martyrdom. Hottinger, out of Elmakin, an Arabic historian, relates that, continuing to prophesy in Egypt against the Egyptians and other nations, he was stoned to death; and that long after, when Alexander entered Egypt, he took up the bones of Jeremiah where they were buried in obscurity, and carried them to Alexandria, and buried them there. The prophecies of this book which we have in the first nineteen chapters seem to be the heads of the sermons he preached in a way of general reproof for sin and denunciation of judgment; afterwards they are more particular and occasional, and mixed with the history of his day, but not placed in due order of time. With the threatenings are intermixed many gracious promises of mercy to the penitent, of the deliverance of the Jews out of their captivity, and some that have a plain reference to the kingdom of the Messiah. Among the Apocryphal writings an epistle is extant said to be written by Jeremiah to the captives in Babylon, warning them against the worship of idols, by exposing the vanity of idols and the folly of idolaters. It is in Baruch, ch. 6. But it is supposed not to be authentic; nor has it, I think, any thing like the life and spirit of Jeremiah's writings. It is also related concerning Jeremiah (2 Macc. 2:4) that, when Jerusalem was destroyed by the Chaldeans, he, by direction from God, took the ark and the altar of incense, and, carrying them to Mount Nebo lodged them in a hollow cave there and stopped the door; but some that followed him, and thought that they had marked the place, could not find it. He blamed them for seeking it, telling them that the place should be unknown till the time that God should gather his people together again. But I know not what credit is to be given to that story, though it is there said to be found in the records. We cannot but be concerned, in the reading of Jeremiah's prophecies, to find that they were so little regarded by the men of that generation; but let us make use of that as a reason why we should regard them the more; for they are written for our learning too, and for warning to us and to our land.

Matthew Henry: Jeremiah 40 (Pendahuluan Pasal)

We have attended Jerusalem's funeral pile, and have taken our leave of the captives that were carried to Babylon, not expecting to hear any more of them in this book: perhaps we may in Ezekiel; and we must in this and the four following chapters observe the story of those few Jews that were left to remain in the land after their brethren were carried away, and it is a very melancholy story; for, though at first there were some hopeful prospects of their well-doing, they soon appeared as obstinate in sin as ever, unhumbled and unreformed, till, all the rest of the judgments threatened in Deu. 28 being brought upon them, that which in the last verse of that dreadful chapter completes the threatenings was accomplished, " The Lord shall bring thee into Egypt again." In this chapter we have, I. A more particular account of Jeremiah's discharge and his settlement with Gedaliah (Jer 40:1-6). II. The great resort of the Jews that remained scattered in the neighbouring countries to Gedaliah, who was made their governor under the king of Babylon; and the good posture they were in for a while under him (Jer 40:7-12). III. A treacherous design formed against Gedaliah, by Ishmael, which we shall find executed in the next chapter (Jer 40:13-16).

Constable: Jeremiah (Pendahuluan Kitab)

Introduction

Title

The title of this book derives from its writer, the late seventh and early sixth-century Judean prophet Jeremiah. The book occupies the second position in the Latter Prophets section of the Hebrew Bible after Isaiah and before Ezekiel, which accounts for its position in the Septuagint and most modern translations.

The meaning of "Jeremiah" is not clear. It could mean "Yahweh founds or establishes," "Yahweh exalts," "Yahweh throws down," "Yahweh hurls," or "Yahweh loosens (the womb)."

Writer

The composition and structure of Jeremiah, discussed below, have led many scholars to conclude that an editor or editors (redactors) probably put the book in its final form. Many conservatives, however, believe that Jeremiah himself was responsible for the final form, though it is clear that the book went through several revisions before it reached its final canonical form. Jeremiah could even have written the last chapter, which describes events that took place about 25 years after the next latest events, since he would have been approximately 83 years old, assuming he was still alive. Clearly Jeremiah's secretary, Baruch, provided the prophet with much assistance in writing the material and possibly arranging it in its final form (36:17-18; 45:1). Baruch was to Jeremiah what Luke was to Paul: his companion, amanuensis, and biographer. The book bears marks of having been assembled by one person at one time.

"There is no satisfactory reason for doubting that Jeremiah himself was the author of the entire book."¹

The Book of Jeremiah tells us more about the prophet Jeremiah than any other prophetic book reveals about its writer. It is highly biographical and autobiographical.² We know more about his personality than that of any other prophet.

Jeremiah's hometown was Anathoth, a Levitical town in the territory of Benjamin three miles northeast of Jerusalem.³ Jeremiah's father, Hilkiah, was evidently a descendant of Abiathar, a descendant of Eli (1 Sam. 14:3). Thus Jeremiah had ancestral connections to Shiloh, where the tabernacle stood during the judges period of Israel's history (the amphictyony). Jeremiah referred to Shiloh in his Temple Sermon (7:12, 14; 26:6). Abiathar was the sole survivor of King Saul's massacre of the priests at Nob, also only a few miles northeast of Jerusalem (1 Sam. 22:20). Later Solomon exiled Abiathar to Anathoth, where Abiathar had property, because Abiathar had proved unfaithful to David (1 Kings 2:26). Jeremiah's father Hilkiah may have been the high priest who found the book of the Law in the temple during Josiah's reforms (1 Kings 2:26).⁴ Even though Jeremiah came from a priestly family (like Ezekiel and Zechariah), there is no indication that he ever underwent training for the priesthood or functioned as a priest.

Jeremiah's date of birth is a matter of dispute. Most scholars believe he was born about 643 B.C., one year before the end of King Manasseh's reign.⁵ He probably died in Egypt.

"A late, unattested tradition, mentioned by Tertullian, Jerome, and others, claims that the people of Tahpanhes [in Egypt] stoned Jeremiah to death."⁶

His call to the prophetic office came in 627 or 626 B.C. (1:2; 25:3) when he would have been about 20 years old.⁷ His ministry as a prophet may have extended over 40 years.⁸ He evidently exercised his ministry mainly during periods of crisis in Judah's history, though it is impossible to date some of his prophecies. His ministry involved prophesying about Judah and the other ancient Near Eastern nations of his time (1:10).

Judging by Jeremiah's autobiographical remarks and the narrative information about him in this book, his life was a sad one, one long martyrdom. He probably encountered more opposition from more enemies than any other prophet. Much of it stemmed from his message to his own people: unconditional surrender to Babylon.

"No braver or more tragic figure ever trod the stage of Israel's history than the prophet Jeremiah. . . .

"Jeremiah was hated, jeered at, ostracized (e.g., chs. 15:10f., 17; 18:18; 20:10), continually harassed, and more than once almost killed (e.g., chs. 11:18 to 12:6; 26; 36)."⁹

Jeremiah is the only prophet who recorded his own feelings as he ministered, which makes him both very interesting and very helpful to other ministers. Some authorities believe that his greatest contribution to posterity is his personality.

". . . by birth a priest; by grace a prophet; by the trials of life a bulwark for God's truth; by daily spiritual experience one of the greatest exponents of prophetic faith in his unique relation to God; by temperament gentle and timid, yet constantly contending against the forces of sin; and by natural desire a seeker after the love of a companion, his family, friends, and above all, his people--which were all denied him."¹⁰

"He was a weeping prophet to a wayward people."¹¹

There are many similarities between Jeremiah and Hosea. Hosea announced the fall of Samaria, and Jeremiah announced the fall of Jerusalem. Both prophets experienced much personal tragedy. In his ideas as well as in his vocabulary, Jeremiah demonstrates familiarity with Hosea's prophecies. There are also affinities with Job and the Psalter.

There are also remarkable parallels between Jeremiah and the Lord Jesus Christ. No other prophet bears as many striking similarities to the Savior, which makes him the most Christ-like of the prophets. The people of Jesus' day noted these similarities (Matt. 16:14). In both cases Jerusalem was about to fall, the temple would suffer destruction soon, the worship of Yahweh had become a formalistic husk, and there was need for emphasis on individual relationship with God. Both men had a message for Israel and the whole world. Both of them used nature quite extensively for illustrative purposes in their teaching. Both came from a high tradition: Jeremiah from a priestly prophetic heritage and Jesus from a divine royal position. Both were very conscious of their call from God. Both condemned the commercialism of temple worship in their day (7:11: Matt. 21:13). Their enemies charged both of them with political treason. Both experienced persecutions, trials, and imprisonments. Both foretold the destruction of the temple (7:14; Matt. 13:2). Both wept over Jerusalem (9:1; Luke 19:41). Both condemned the priests of their day. Both experienced rejection by members of their own families (12:6; John 1:11). Both were so tenderhearted that some Jewish leaders identified them with the Suffering Servant of Isaiah 53. Both loved Israel deeply. Both were lonely (15:10; Isa. 53:3). And both enjoyed unusually intimate fellowship with God (20:7; John 11:41-42).¹²

"It has often been remarked that Jeremiah's life was finally a failure. He was alone for most of his ministry. It seemed that no one gave any heed to his words. He was dragged off finally to live his last days in exile against his own will. He was a failure as the world judges human achievement. But a more balanced assessment of him would be that his very words of judgment saved Israel's faith from disintegration, and his words of hope finally helped his people to gain hope in God's future for them."¹³

"The character of Jeremiah is also reflected in his writings. His speech is clear and simple, incisive and pithy, and, though generally speaking somewhat diffuse, yet ever rich in thought. If it lacks the lofty strain, the soaring flight of an Isaiah, yet it has beauties of its own. It is distinguished by a wealth of new imagery which is wrought out with great delicacy and deep feeling, and by a versatility that easily adapts itself to the most various objects, and by artistic clearness' (Ewald)."¹⁴

Historical Background

The biblical records of the times in which Jeremiah ministered are 2 Kings 21-25 and 2 Chronicles 33-36. His contemporary prophets were Zephaniah and Habakkuk before the Exile, and Ezekiel and Daniel after it began.

King Manasseh had been Judah's most ungodly king, but toward the end of his life he repented (2 Chron. 33:15-19). He was responsible for many of the evil conditions that marked Judah in Jeremiah's earliest years (cf. 15:4; 2 Kings 23:26). His long life was not a blessing for faithfulness, as his father Hezekiah's had been, but an instrument of chastening for Judah.

King Amon succeeded Manasseh and reigned two years (642-640 B.C.). Rather than perpetuating the repentant attitude that his father had demonstrated, Amon reverted to the policies of Manasseh's earlier reign and rebelled against Yahweh completely. This provoked some of his officials to assassinate him (2 Kings 21:23).

Josiah was eight years old when his father Amon died. He began reigning then and continued on the throne for 31 years (640-609 B.C.). Josiah was one of Judah's best kings and one of the four reforming kings of the Southern Kingdom. He began to seek the Lord when he was 16 years old and began initiating religious reforms when he was 20 (2 Chron. 34:3-7). Jeremiah received his call to minister in the thirteenth year of Josiah when the king was 21, namely, 627 B.C. (1:6). Josiah's reforms were more extensive than those of any of his predecessors. He began the major projects when he was 26. During these years Assyria was declining as a world power and Neo-Babylonia was not yet the dominant empire it soon became. One of Josiah's projects was the repairing of Solomon's temple (v. 5; cf. 12:4-16). During its renovation Hilkiah, the high priest and possibly Jeremiah's father, discovered the Mosaic Law, which had been lost for a long time (cf. 2 Kings 22:8). This discovery spurred a return to the system of worship that the Book of Deuteronomy specified (2 Kings 23). Josiah also did much to clear the land of idolatry, sacred prostitution, child sacrifice, and pagan altars not only in Judah but also in some formerly Israelite territory. He also reinstituted the Passover. Unfortunately for Judah, Josiah felt compelled to travel to Megiddo to try and block Pharaoh Necho II from advancing north to assist the Assyrians in resisting the westward expanding Babylonians. Josiah died at Megiddo in 609 B.C. at the age of 39. His death was a tragic loss for Judah.

Some of Jeremiah's prophecies date from Josiah's reign.¹⁵ Zephaniah also ministered in Judah during the reign of Josiah as did the prophetess Huldah (2 Kings 22:14-20).

Three of Josiah's sons and one of his grandsons ruled Judah after his death. The first of these, though he was the second son, was Jehoahaz who ruled for only three months in 609 B.C. The Judean people favored Jehoahaz, but Pharaoh Necho, who by slaying Josiah gained control over Judah, found him uncooperative. Therefore, Pharaoh deported Jehoahaz to Egypt as a prisoner where he died (22:10-12). God gave Jeremiah a few prophecies during this king's brief reign.

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Jehoahaz's older brother Jehoiakim succeeded him on Judah's throne, thanks to Pharaoh Necho. He reigned for 11 years (609-598 B.C.). Jehoiakim was a weak king who changed allegiances between Egypt and Babylon whenever he thought a change might be to Judah's advantage. During his tenure Prince Nebuchadnezzar of Babylon defeated the allied Egyptian and Assyrian forces at Carchemish thus establishing Babylonian supremacy in the ancient Near East (605 B.C.). Shortly thereafter King Nebuchadnezzar, as he had become, invaded Palestine, conquered some cities, and took some of the nobles, including Daniel, as exiles to Babylon (Dan. 1:1-3). Jehoiakim refused to follow Jeremiah's counsel to submit to the Babylonians. Instead he showed his contempt for the prophet by burning his prophecies (ch. 36). Jeremiah despised this king for his wickedness (22:18-19; 26:20-23; 36). Jehoiakim rebelled against Babylon in 601 B.C., so the Babylonians deposed him and took him to Babylon (2 Chron. 36:6). Later they allowed him to return to Jerusalem where he died in 561 B.C. (cf. 22:19). Several of Jeremiah's prophecies apparently date from Jehoiakim's reign. Habakkuk probably also ministered at this time, as the content of his book suggests.

Jehoiakim's son Jehoiachin succeeded his father but only reigned for three months (598-597 B.C.). During that time Nebuchadnezzar attacked Jerusalem and carried off a large portion of the city's population (in 597 B.C.). The king was evil, and Jeremiah predicted that none of his sons would rule over the nation (22:30). He ended his days in Babylon enjoying the favor of the Babylonian king Evilmerodach (52:31-34).

Zedekiah was the third son of Josiah to rule Judah, and he too ruled under Nebuchadnezzar's sovereignty (597-586 B.C.). The Babylonian monarch summoned Zedekiah to Babylon in 593 B.C. (51:59), but he rebelled against Nebuchadnezzar by making a treaty with Pharaoh Hophra (589-570 B.C.) under pressure from Judean nationalists (chs. 37-38). This resulted in the final siege of Jerusalem in 588 and its fall two years later in 586 B.C. (ch. 39).¹⁶ The Babylonians took Zedekiah captive to Riblah in Syria where they slew his sons and put out his eyes. He died later in Babylon. Since Jeremiah advocated surrender to the Babylonians, Nebuchadnezzar allowed him to choose where he wanted to live when Jerusalem fell, and the prophet elected to stay where he was.

Shortly after he defeated Zedekiah, Nebuchadnezzar set up a pro-Babylonian Judean named Gedaliah as his governor (40:5-6). But a group of Jewish nationalists under Ishmael's leadership assassinated Gedaliah within the year (586 B.C.; 41:2). This ill-advised act resulted in the rebels having to flee to Egypt for safety from Nebuchadnezzar. They forced Jeremiah to accompany them against his will (chs. 42-43). There the prophet evidently spent the remaining years of his life and produced his final prophecies.¹⁷

Important Dates for Jeremiah
Years	Events	References
643	Probable date of Jeremiah's birth
640	Josiah becomes king of Judah at age 8	2 Chron. 34:1
628	Josiah begins his reforms	2 Chron. 34:3
627	Jeremiah begins his ministry	Jer. 1:2; 25:3
626	Nabopolassar founds the Neo-Babylonian Empire
622	The book of the Law discovered in the temple	2 Chron. 34:8, 14
612	The fall of Nineveh, Assyria's capitol
609	Josiah killed in battle by Egyptians at Megiddo	2 Chron. 35:20-25
	Jehoahaz reigns over Judah for 3 months	2 Chron. 36:1-3
	Jehoiakim made king of Judah by Pharaoh Necho	2 Chron. 36:4
605	Nebuchadnezzar defeats the Egyptians at Carchemish	Jer. 46:2
	The first deportation of exiles (including Daniel) to Babylon	Dan. 1:1-7
604	Jehoiakim burns Jeremiah's first scroll	Jer. 36
601	Jehoiakim rebels against Babylon	2 Kings 24:1
598	Jehoiakim is deposed and dies	2 Chron. 36:3
	Jehioachin reigns over Judah for 3 months	2 Kings 24:8
597	The second deportation of exiles (including Jehoiachin) to Babylon	2 Kings 24:12-16
	Zedekiah made king of Judah by Nebuchadnezzar	2 Kings 24:17
593	Zedekiah summoned to Babylon	Jer. 51:59
588	Zedekiah is besieged in Jerusalem for treachery	Jer. 52:3-4
586	Fall of Jerusalem	Jer. 39
	Gedaliah appointed governor of Judah by Nebuchadnezzar	Jer. 40:5-6
	Gedaliah assassinated by Ishmael	Jer. 41:2
	Judean refugees flee to Egypt taking Jeremiah with them	Jer. 42-43
581	The third deportation of exiles to Babylon	Jer. 52:30
568	Nebuchadnezzar invades Egypt	Jer. 43:8-13; 46:13-26
561	Jehoiachin released from prison in Babylon	Jer. 52:31-34
539	Fall of Babylon to Cyrus the Persian	Dan. 5:30
538	Cyrus issues his decree allowing the Jews to return to Palestine	Ezra 1:1-4

Date

As has already been pointed out, Jeremiah gave the prophecies and composed the narratives that constitute this book at various times during his long ministry. The date at which the book reached the state in which it is today is debatable. Most scholars believe that editors continued to add and rearrange the material long after Jeremiah's day. However, the tradition that Jeremiah was responsible for the book is old and has encouraged conservative scholars to view it as the product of the prophet himself or perhaps his scribe Baruch. If Jeremiah was the final editor of the work, as well as its writer, he completed this editorial task after his last historical reference and before his death. The last historical reference is Jehoiachin's release from captivity in Babylon (561 B.C.; 52:31-34). We do not know when Jeremiah died, but if he was born about 643 B.C., he probably did not live much beyond 560 B.C. Some scholars believe Jeremiah wrote this account himself and or that Baruch provided it. Others believe the writer of the Book of Kings added it to the collections of Jeremiah's writings.¹⁸ One writer speculated that the final canonical form of the book was in circulation not later than 520 B.C.¹⁹ Another believed it was available shortly after Jeremiah's death, which he guessed was about 586 B.C.²⁰

Audience

Jeremiah ministered to the people of Judah during the last days of the monarchy and the early part of the captivity. Almost all of his ministry took place in Jerusalem. He spoke to kings, priests, and prophets, as well as the ordinary citizens, and he delivered oracles against foreign nations.

"The book of Jeremiah and the book of Lamentations show how God looks at a culture which knew Him and deliberately turned away."²¹

Purpose

Jeremiah's purpose was to call his hearers to repentance in view of God's judgment on Judah, which would come soon from an army from the north (chs. 2-45). Judgment was coming because God's people had forsaken Yahweh and had given themselves to idolatry. Jeremiah spoke more about repentance than any other prophet. He also assured his audience that God had a future for Israel and Judah (chs. 30-33). Once it became clear that the people would not repent, he advocated submission to Babylon to minimize the destruction that was inevitable. As God's prophetic spokesman, he also uttered oracles against the nations that opposed God's chosen people (chs. 46-51).

"The theme of this prophet consists largely in a stern warning to Judah to turn from idolatry and sin to avoid the catastrophe of exile."²²

Theological Emphases

The Book of Jeremiah is not theologically organized in the sense that it develops a certain theological emphasis as it unfolds, as Isaiah does. Rather it presents certain theological truths in greater or lesser degree throughout its 52 chapters. The dominant theological emphases are as follows.

The prophet paid more attention to God and the Israelites than to any other subjects of revelation. His appreciation for God as the Lord of all creation is noteworthy. In contrast to Isaiah, Micah, Zechariah, and Daniel, Jeremiah did not reveal much about the coming Messiah, though he did record some significant messianic predictions. A coming revealer would outshine the ark of the covenant (3:14-17), and the fulfillment of the Davidic Covenant promises would come (33:14-26).

Regarding the Israelites, Jeremiah stressed the fact that immorality always accompanies idolatry. Israel's present problems were the result of her past and present apostasy. The priests, Jeremiah asserted, were primarily responsible for the degeneration of worship from spiritual to merely formal, though several false prophets also misled the people. The Judahites could not escape going into captivity because they refused to repent. Therefore, they needed to accept the inevitable and not resist the Babylonians. Jerusalem and Judah would suffer destruction, the Davidic kings would not rule (for some time), and the Israelites would lose their land (temporarily). But there would be a return from exile (25:11; 29:10). Israel had hope of a glorious future in view of God's faithfulness to His promises (32:1-15). In the distant future, Israel would return in penitence to the Lord (32:37-40). Messiah would rule over her (23:5-8).

". . . Jeremiah placed an enormous emphasis on the sins and misdeeds of Israel. . . .

"The evil deeds in which Israel was involved were of two broad classes--the worship of false gods, and the perpetration of personal and social sins of an ethical and moral kind."²³

"The theology of the book of Jeremiah may be summarized as follows: God's judgment would fall on Judah because she had broken His covenant."²⁴

The nations were God's agents in executing His will, particularly Nebuchadnezzar (27:6). But Babylon would fall (chs. 50-51). The nations, as well as Israel, needed to demonstrate righteousness (chs. 46-51). God had a concern for the nations as well as for His people (29:1-14). In the distant future, the remnant of the nations would enjoy blessing from the Lord (3:17; 16:19).

There is also a strong emphasis on the biblical covenants in Jeremiah, particularly the Mosaic and New Covenants. Jeremiah viewed Israel as the chosen people of God adopted by Him for a special relationship with Himself and for a special purpose in the world. The Mosaic Covenant was pure grace, and Yahweh had made it with a redeemed people. It involved promises from God and responsibilities for the Israelites that required trust, obedience, and holiness. Obedience would result in blessing from God, and disobedience would yield divine cursing. The prophet knew the Mosaic Law and compared the conduct of the people to what it required.²⁵ Jeremiah anticipated the appearing of the promised Davidic Messiah and the fulfillment of the kingdom promises that God had made to David. He also predicted that God would make a new covenant with the Israelites sometime in the future that would involve new provisions and conditions for living (31:31-34). It would replace the old Mosaic Covenant and would feature personal relationship with God to an extent never experienced before.

"Probably the outstanding emphasis in Jeremiah's ministry was the priority of the spiritual over everything else. He saw how secondary the temporal features of Judah's faith were. . . .

"The lasting value of Jeremiah's book lies not only in the allusions (between forty and fifty of them) in the NT (over half are in Revelation) but also in its being a wonderful handbook for learning the art of having fellowship with God."²⁶

Composition

The present canonical form of the book was probably the result of a long and complex process of collection. The Book of Psalms also underwent compilation in a similar fashion over many years. The compilation is not chronological, but it did occur in stages.

"Precisely how the final form of the prophecy arose is unknown."²⁷

In some cases key words link units of material together. There is also some grouping of subject matter according to genre within the larger sections of the book.²⁸

The attempt to identify the original sources of material in Bible books is a worthy subject of study, but the purpose of these notes is to expound the text.²⁹ The book itself indicates that King Jehoiakim destroyed some of Jeremiah's earlier written prophecies and that Baruch rewrote them and added more to form another collection (ch. 36). This information explains to some extent the anthological structure of the book and suggests that Jeremiah, Baruch, and perhaps others added even more prophecies as time passed and that the final product is what we have.

"It is clear that the book assumed its present form either very late in the prophet's lifetime, or more probably after his death."³⁰

Genre

About half of Jeremiah is poetry and half prose. But poetry and prose appear side by side in many sections of the book; several literary units contain both forms of composition.

Scholars have identified three types of literature (genre) in Jeremiah: poetic sayings or oracles (so-called Type A material), prose narratives that are largely biographical and historical (so-called Type B material), and prose speeches or discourses (so-called Type C material).³¹

Several generations of scholars have held that the poetic oracles toward the first part of the book represent Jeremiah's original sayings, and the historical and biographical narratives that follow were the product of Baruch, Jeremiah's scribe. This view, while a common one, contains serious problems, and many competent authorities have pointed out the inconsistencies of this position. I mention it here because it is a common view, not because I accept it. I do not.

Structure

Like most other prophetic books of the Old Testament, Jeremiah is a collection of oracles and other materials. It is an anthology of Jeremiah's speeches and writings, really an anthology of anthologies. It is not like a novel that one may read from start to finish discovering that it unfolds in a logical fashion as it goes.

"No commentator, ancient or modern, has seriously posited a chronological arrangement of its prophecies."³²

This book, even more than most of the other prophetic books, strikes the western mind initially as not following any consistently logical order, especially within the body of the book. The difficulty that students of Jeremiah have had in discovering its underlying plan is clear from the fact that commentators have offered so many different outlines of it.³³

"When we come to inquire whether any principles of arrangement can be observed in the book of Jeremiah, we have to admit that any consistent principles escape us."³⁴

". . . it is often difficult to see why certain passages occur at precisely the point where they do occur."³⁵

Distinctive Features

In addition to the lack of a clear organizing plan, Jeremiah is quite repetitive. The repetition is for emphasis, no doubt, and many very similar passages occur two and even three times.

The last chapter is unique because someone must have written it long after the rest of the book. The options are that Jeremiah or Baruch wrote it or that some other writer added it later. There is no way to tell for sure who wrote it or when, but it's purpose seems clear enough. It provides hope at the end of a record of discouraging circumstances.

The biographical and autobiographical sections of the book are also distinctive. No other prophet wrote as much about himself and his experiences as Jeremiah did, and no other prophet let us into his head and his heart as much as he did by sharing how he thought and felt.

Jeremiah used object lessons to communicate spiritual truth more than the other prophets. He made his prophecies concrete and vivid by this means. He did not delight to paint word pictures as much as Isaiah did, but he did acts and spoke of real situations far more than that earlier prophet did.

Text

The history of the textual transmission of Jeremiah is unusual. The Septuagint (Greek) translation, made in the third and second centuries B.C. in Alexandria, Egypt, is about one-eighth shorter than the Masoretic Text (the Hebrew text formalized in the fifth century A.D. that is the basis for the modern Hebrew Bible and our English translations). In addition to its being shorter, the arrangement of material in the book is in a different order in several places. The Septuagint version of Jeremiah differs from the Hebrew more widely than is true of any other Old Testament book. There are omissions, additions, transpositions, alterations, and substitutions.³⁶

Probably the Septuagint translators worked from a different version of Jeremiah than the one that was the basis for the Masoretic Text.³⁷ The Septuagint was the Bible of most of the early Christians, especially those who lived outside Palestine. Which version is more reliable, the shorter one that they used (and quoted in the New Testament) or the longer one that we have? Most conservative scholars believe that the Masoretic Text has a solid history and is more reliable than the Septuagint. The differences between these two versions are not significant in terms of theology. We do not have contradictions between what the New Testament writers quoted as being from Jeremiah and what we read in our English translations of Jeremiah.³⁸

Message³⁹

The reader of Jeremiah must have a knowledge of the times in which this prophet lived and ministered to appreciate the message of this book. This is more important for understanding Jeremiah than it is for understanding any other prophetic book.

Jeremiah lived in days of darkness and disaster. He ministered about a century after Isaiah had finished prophesying. The Northern Kingdom was no more; it had ceased to exist with the Assyrian invasion of 722 B.C. Only the Southern Kingdom of Judah remained.

Two strong nations greatly affected life in Judah when Jeremiah began his ministry: Egypt on the southwest, and Assyria on the northeast. Judah was the jelly in this sandwich and found herself pressed on both sides. Instead of looking to God for their security, the people looked either to Egypt or to Assyria. There were two parties in Jeremiah's day: the pro-Egyptian party and the pro-Assyrian party. Each vied with the other trying to gain supporters for alliances with their particular favorite superpower, trying to outwit their opponents and trick their enemy.

The internal condition of Judah was the result of 52 years of rule by the apostate King Manasseh who reacted to godly King Hezekiah's trust in Yahweh.

Manasseh, and King Amon who ruled after him for two years, set up pagan altars all over Judah. These kings encouraged idolatry of every sort, even in the Jerusalem temple. The people departed farther and farther from the Lord. It was a condition very much like the one in North America today.

The next king was Josiah. Josiah tried to turn the people back to the Lord, but his reforms were more external than internal. The people just did not want to submit to Yahweh. They had gone their own way for so long that they viewed following the Mosaic Law as a step backward rather than forward. Jeremiah began to minister during Josiah's reign. Unfortunately Josiah died prematurely, so his reforms did not last very long or have much effect.

The four kings who followed Josiah, the last four in Judah's history, were all weak men who lacked spiritual conviction. They just played politics and tried to win Judah's security through political intrigue and alliances. Three of these sad rulers were sons of Josiah: Jehoahaz, Jehoiakim, and Zedekiah. The fourth was Josiah's grandson, Jehoiachin, the son of Jehoiakim. The last of these kings was Zedekiah, the most spineless of them all. He was a chameleon, a double-minded man who was unstable in all his ways. Jeremiah ministered during the reigns of these four kings until Jerusalem fell to the Babylonians in 586 B.C., and he ministered beyond that from Egypt.

Throughout Jeremiah's entire ministry he was never blessed to see the people of Judah turn back to God. Repentance was one of his greatest pleas, but the kings, priests, false prophets, and ordinary citizens did not return to the Lord. He did not check the deterioration of his nation. He was very unpopular in his day because he was always preaching to the people to do the opposite of what they wanted to do. Even after the fall of the nation the Judahites proved unresponsive to his preaching. There was no encouraging revival in his day, as there was in Isaiah's day with the appearance of King Hezekiah. Things just kept going from bad to worse.

The meaning of "Jeremiah" is not clear. It could mean "Yahweh founds or establishes," "Yahweh exalts," "Yahweh throws down," "Yahweh hurls," or "Yahweh loosens." All of these meanings reflect aspects of Jeremiah's ministry as a prophet. He announced that Yahweh founds or establishes those who trust in Him rather than trusting in other people or nations. He announced that Yahweh eventually exalts those whom He has chosen and that He throws down and humbles those who disregard Him. He also announced that Yahweh hurls into captivity people who depart from Him and loosens from their captivity those whom He has disciplined.

Just as God had foreordained Jeremiah to his ministry (1:5), so He had foreordained Israel to a royal priestly ministry on the earth (Exod. 19:5-6). Just as Jeremiah felt inadequate for his ministry (1:6), so Israel was inadequate to fulfill her calling without divine enablement. And just as Jeremiah received divine enablement for his ministry (1:7-8), so Israel received divine enablement for hers.

What was true for Jeremiah on the personal level and for Israel on the national level is also true for Christians on the personal level and for the church on the corporate level.

The Book of Jeremiah also reveals more about the person of the prophet than any other prophetic book. Jeremiah shared his life with His Lord, and the Lord shared the record of Jeremiah's life with the reader. Four things characterized Jeremiah: his simplicity, his sensitivity, his strength, and his spirituality.

We see the first indication of Jeremiah's simplicity in his response to the Lord's call when he was a teenager. He realized that he was an inadequate child (1:7). He never lost that sense of inadequacy. He was poor in spirit in that he sensed his own personal lack of resources to carry out the task God had given him (cf. Matt. 5:3).

We see his sensitivity in the way he shrunk from his work. He confessed to his Lord how much he disliked having to proclaim messages of judgment to the people he loved. He felt the pain of the prophecies he delivered. He mourned over the fate of his hardhearted and stubborn fellow Judahites (cf. Matt. 5:4).

We see Jeremiah's strength in his willingness to stand alone against the popular opinions and opinion makers of his day. He always delivered the whole message that God had given him to proclaim, and he never stopped speaking what God told him to say. He was persecuted for the sake of righteousness (cf. Matt. 5:10). His contemporaries reviled him, persecuted him, and said all kinds of evil things against him falsely (Matt. 5:11). Nevertheless through it all Jeremiah followed God faithfully, and undoubtedly his reward in heaven will be great (Matt. 5:12).

No prophet in the Old Testament was more like our Lord Jesus Christ than Jeremiah. He faithfully represented the true King of Israel, Yahweh, when the Judahites rejected His authority and neglected His grace. He was God's representative on the earth when people were acting like there was no Sovereign in heaven. God knew him and chose him before his birth, equipped him by giving him His word, led him to practice a simple and solitary lifestyle, strengthened him to love his people, enabled him to oppose the apostasy of his day, and preserved his life until his work was done.

One of the great values of the Book of Jeremiah is that it reveals how God behaves when His people fail Him and depart from Him.

When His people fail Him and depart from Him, God judges their sin. As Isaiah emphasizes the salvation of God, Jeremiah stresses the judgment of God. God enabled Jeremiah to see what the Judahites did not see, namely that all the bad things that were happening to them were divine discipline on them for their apostasy. The people interpreted these calamities as the result of their failure to continue worshipping the Queen of Heaven and their other pagan idols (44:18). Jeremiah saw that sin leads to death. He came to appreciate the devastating effects of sin. Ever since the Fall Satan has been convincing people that they can sin with impunity. Jeremiah shows that the sin of God's people will find us out, and when it does there is a terrible price to pay.

Jeremiah also reveals how human sin causes great suffering for God. It breaks His heart when His people sin. Not only did God explain to Jeremiah how sin hurt Him, but Jeremiah reflected God's pain over sin with his own tears and terror at the prospect of the fall of Jerusalem and its attending horrors. We see God's attitude toward the people in the prophet's attitude.

Jeremiah also reveals that there is life beyond sin, there is victory over sin. In the prophet's life we see how God blessed him and preserved His faithful servant in the midst of what we might compare to the bombing of the World Trade Center in New York City. In Jeremiah's messages to Judah, Israel, and the nations we see how bright the distant future is beyond the present judgment for sin. God's plans for humankind are plans for blessing ultimately. Judgment is His immediate response to sin, but blessing is His ultimate purpose. The politicians in Jeremiah's day blamed the nation's troubles on the nations around them. Jeremiah blamed them on the internal condition of Judah herself.

We need voices and lives like Jeremiah's today calling people to recognize the fact that all ruin and loss and national decay are due to forgetting God who lifts up or breaks down according to how we relate to Him. Though Jeremiah lived 2, 600 years ago, his voice continues to challenge us today. We appear to be ministering in a context very similar to Jeremiah's. The study of his life and ministry encourages and motivates us to remain faithful. He enables us to understand what Christ-like ministry in such a context looks like.

What is the message of Jeremiah? Jeremiah teaches us that God's judgment falls when people break His covenant. There are constant references to Judah's covenant unfaithfulness to her sovereign suzerain. Judgment is inevitable unless there is repentance. But when there is repentance, God is rich in mercy. One of Jeremiah's favorite words was shub, meaning "return." God and he held out the possibility of return and release from judgment as long as possible. However, as with Pharaoh, repentance is not always possible when one resists Yahweh continually (cf. Heb. 6:4-6). It was not possible eventually for Judah.

There are at least three abiding lessons of this book.

Sin brings destruction. No policy can outmaneuver God. National rebellion is national ruin. Sin brings with it its own destruction and retribution.

Sin wounds the heart of God. He weeps over the doom of a city and its people. He does not delight in bringing devastation and ruin, and neither should His servants.

The ultimate victory is with God. He made again the vessel that He destroyed because of its flaws. The stump of David will sprout. Though the last Davidic king died in exile, God promised that another Davidic King would emerge (23:5; 30:9). There is hope of a new covenant and enabling grace that will replace the old covenant that no one could keep (31:31-34).

Constable: Jeremiah (Garis Besar)

Outline

I. Introduction ch. 1

A. The introduction of Jeremiah 1:1-3

B. The call of Jeremiah 1:4-19

1. The promise of divine enablement 1:4-10

2. Two confirming visions 1:11-19

II. Prophecies about Judah chs. 2-45

A. Warnings of judgment on Judah and Jerusalem chs. 2-25

1. Warnings of coming punishment because of Judah's guilt chs. 2-6

2. Warnings about apostasy and its consequences chs. 7-10

3. Warnings in view of present conditions 11:1-15:9

4. Warnings in view of Judah's hardheartedness 15:10-25:38

B. Controversies concerning false prophets chs. 26-29

1. Conflict with the people ch. 26

2. Conflict with the false prophets in Jerusalem chs. 27-28

3. Conflict with the false prophets in exile ch. 29

C. The Book of Consolation chs. 30-33

1. The restoration of all Israel chs. 30-31

2. The restoration of Judah and Jerusalem chs. 32-33

D. Incidents surrounding the fall of Jerusalem chs. 34-45

1. Incidents before the fall of Jerusalem chs. 34-36

2. Incidents during the fall of Jerusalem chs. 37-39

3. Incidents after the fall of Jerusalem chs. 40-45

III. Prophecies about the nations chs. 46-51

A. The oracle against Egypt ch. 46

B. The oracle against the Philistines ch. 47

C. The oracle against Moab ch. 48

D. The oracle against Ammon 49:1-6

E. The oracle against Edom 49:7-22

F. The oracle against Damascus 49:23-27

G. The oracle against the Arab tribes 49:28-33

H. The oracle against Elam 49:34-39

I. The oracle against Babylon chs. 50-51

IV. Conclusion ch. 52.

A. The fall of Jerusalem and the capture of Zedekiah 52:1-16

B. The sacking of the temple 52:17-23

C. The numbers deported to Babylon 52:24-30

D. The release of Jehoiachin from prison 52:31-34

Constable: Jeremiah

Jeremiah

Bibliography

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Copyright 2003 by Thomas L. Constable

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Haydock: Jeremiah (Pendahuluan Kitab)

THE PROPHECY OF JEREMIAS.

INTRODUCTION.

Jeremias was a priest, a native of Anathoth, a priestly city, in the tribe of Benjamin, and was sanctified from his mother's womb to be a prophet of God; which office he began to execute when he was yet a child in age. He was in his whole life, according to the signification of his name, great before the Lord, and a special figure of Jesus Christ, in the persecutions he underwent for discharging his duty, in his charity for his persecutors, and in the violent death he suffered at their hands; it being an ancient tradition of the Hebrews, that he was stoned to death by the remnant of the Jews who had retired into Egypt, (Challoner) at Taphnes. His style is plaintive, (Worthington) like that of Simonides, (Calmet) and not so noble as that of Isaias and Osee. (St. Jerome) --- He was the prophet of the Gentiles, as well as of the Jews, predicting many things which befell both, and particularly the liberation of the latter, the year of the world 3485, after the seventy years' captivity, dating from the year of the world 3415, (Calmet) or 3398, the 4th of Joakim. (Usher) (Chap. xxv.) (Haydock) --- He began to prophesy when he was very young, the year of the world 3375, in the 13th year of Josias, (Calmet) before that prince had brought his reformation to any great perfection. (Haydock)

Gill: Jeremiah (Pendahuluan Kitab)

INTRODUCTION TO JEREMIAH

The title of the book in the Vulgate Latin version is, "the Prophecy of Jeremiah"; in the Syriac and Arabic versions, "the Prophecy of the Prophet Jeremiah". According to a tradition of the Jews ^a, this book stands the first of the Prophets, the order of which is, Jeremiah, Ezekiel, Isaiah, and the twelve. Kimchi makes mention of it in a preface to his comment on this book; and Dr. Lightfoot from hence concludes, that this is the reason why a passage in Zechariah is cited under the name of Jeremy, Mat 27:9, because he standing first in the volume of the Prophets gave name to the whole; just as the book of Psalms, being the first of the Hagiographa, they are called the Psalms from it, Luk 24:44. The name of the writer of this book, Jeremiah, signifies, "the Lord shall exalt", or "be exalted"; or, "exalting the Lord"; being composed of ירם, "he shall exalt", and יה, "Jehovah", according to Hillerus ^b. Though others ^c take it to be a composition of יה, and ירמה, "the Lord shall cast down"; as he did his enemies, and also himself, he being greatly afflicted; and which suits with the argument of his book, foretelling the casting away of the people of the Jews. His style of writing, according to the opinion of Jerom ^d, is more rustic than that of Isaiah and some other prophets, and which he attributes to his being born and brought up in a country village; and Abarbinel to his age, being a child when he began to prophesy. The duration of his prophesying was forty years and upwards. He began to prophesy in the thirteenth year of Josiah's reign; in 3375 A.M. or before the era of Christ 629, according both to Bishop Usher ^e and Mr. Whiston ^f, and the Universal History ^g; and according to Mr. Bedford ^h 627. If any credit can be given to Epiphanius ⁱ, or to the writer that bears his name, he was stoned to death by the people at Taphnas in Egypt, and was buried where Pharaoh dwelt. Abulpharagius, an Arabic writer ^k, says, that he went to Egypt, where some of the Jews took him and put him into a well, and afterwards took him out and stoned him, so that he died, and he was buried in Egypt; and was from thence removed by Alexander, in his time, to Alexandria, and buried there. And both Tertullian ^l and Jerom ^m affirm that he was stoned by the people. This prophecy contains several discourses delivered to the people of the Jews; charging them with many sins they were guilty of; exhorting them to repentance; threatening them with the destruction of their city and temple, and with captivity in Babylon; and comforting the saints, not only with a promise of deliverance from thence, but of spiritual redemption by the Messiah. And it also has in it several predictions of judgments upon other nations; and gives a particular account of the destruction of Jerusalem, and of the carrying of the Jews captive into Babylon; which he lived to see, as the fulfilment of his prophecies.

Gill: Jeremiah 40 (Pendahuluan Pasal)

INTRODUCTION TO JEREMIAH 40

This chapter treats of the release of Jeremiah, and the care taken of him; of the gathering of the princes and people of the Jews to Gedaliah, appointed their governor, dispersed about Judea, and other countries; and of a conspiracy against him, of which information was given him. The release of Jeremiah, where, and by whom, Jer 40:1; the liberty granted him to go to Babylon, or stay in Judea, as he thought fit; and, if he chose the latter, is advised to go to Gedaliah, appointed governor, or where he would; and is dismissed with food, and a reward, Jer 40:4; upon which he went and dwelt with Gedaliah, Jer 40:7; to whom also the captains of the dispersed forces joined themselves, to whom he swore, and bid them be of good cheer; and exhorted them to serve the Chaldeans, which he urged from the profit of it to them, and by his own example, Jer 40:8; and to whom also gathered the Jews in other countries, Jer 40:11; by the captains he is informed of a conspiracy against his life, and one of them offers to destroy the conspirator, which Gedaliah would not agree to, disbelieving the information, Jer 40:13.