John Calvin on Jeremiah 40:14-15

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 purpose 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. (1 Corinthians 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 —

Jeremiah 40:15-16

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 which are gathered unto thee should be scattered, and the remnant in Judah perish?

15. Et Joannes filius Kareah dixit ad Godoliam in secreto in Mispath, dicendo, lbo nunc (vel, agedum eam) et percutiam Ismael filium Nathaniae ita ut nemo sciat: quare percutiet to in anima, Why should he kill (or smite) thy life?” so all the versions and the Targum. But נפש means often a corpse or a dead body, Leviticus 21:1; Leviticus 22:4. Then the most obvious rendering would be, “Why should he smite thee dead?” or, “Why should he smite thee a corpse?” Blayney gives the meaning, but not a translation,” Wherefore should he take away thy life?” — Ed. et dissipabuntur totus Jehudah, qui congregati sunt ad te (hoc est, dissipabuntur qui congregati sunt ad te ex toto Jehudah,) et peribit residuum Jehudah?

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.

16. Et dixit Godolias filius Achikam Joanni filio Kareah, Ne feceris hanc rem, quia merdacium tu loqueris contra Ismael.