Jeremiah 40 commentary

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.

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.

Here Jeremiah pursues more at large what he had briefly touched upon before; for the Hebrews were wont, in a few words, to state the substance of the whole, and then to explain more diffusely what, they had briefly said. Jeremiah had before told us that some of the Babylonian generals had been sent to release him from prison; and he added that he had been committed to the care of Gedaliah, who had been set over the poor of the land. He now tells us, that he, as yet bound with chains, had been brought forth to Ramah in that miserable condition. These things appear inconsistent, but, as I have said, we must bear in mind, that there is an omission in that summary, which we have noticed. For, in the first instance, Jeremiah only said, that he had been freed from his chains; but he now states the manner more distinctly, and, as it were, the different parts of the transaction. Then this order ought to be especially noticed.

Moreover, this chapter so begins, that he seems throughout the chapter to have forgotten the introduction. He says, that a word came to him; he afterwards declares historically, how he had been brought to Ramah, and then that he had been released there, and also that Gedaliah was set over the remainder of the people: in short, there is not in this long’ passage any mention made of any prophecy; but there is inserted a whole historical narrative before the Prophet expresses what God had committed to him, after the city was taken, and after he had been restored to his former liberty. When, therefore, he says here, that a word came to him, we must wait until he has completed what we find in this chapter; for he will then return to this prophecy.

Let us now consider the words. After Nebuzaradan, he says, dismissed him from Ramah, etc.; into which place he had been brought by the guards, when he was as yet bound with chains. There is then no doubt but that the leaders of the army had ordered Jeremiah to be brought there, after he was taken out of the court of the prison, and that he was brought there in the presence of all the people; for it is probable also that all the Jews, who were to be led into exile, were brought there too, and that they were there mustered, that none might escape, for they would have slipped off here and there, had they not been delivered to guards. When, therefore, all the captives were there, Nebuzaradan ordered Jeremiah to be brought forth, not for the sake of degrading him, for, as we have seen, the king had been solicitous about his life; and no doubt this coutier wished to gratify his king in every way: but it was, on the contrary, for the purpose of an indirect reproof to all the people, as though he would honor the servant of God, who had so faithfully warned them, and for so long a time, even above forty years, and would set before them their wickedness, and also their ingratitude, for having so cruelly treated God’s servant.

This then was the reason why Nebuzaradan wished Jeremiah to come bound with chains, and to be released in the presence of all the people; it was that the Jews might at length be ashamed of their pride and impiety against God, and of their ingratitude towards the holy Prophet. Nebu-zaradan then did not treat Jeremiah reproachfully; but he brought him forth in chains, that he might publicly expose the wickedness of the whole nation.

He says, that an option was given him by Nebuzaradan; so that if he wished, he might remain in his own country, and choose the best place for himself, and the situation which was most agreeable to him; but if he chose rather to go to Babylon, there he might go. This, certainly, was a liberal offer. The Prophet was not only freed from prison and loosed from His chains; but liberty was so given him, that he alone was free, while the whole nation was reduced to bondage. For they who remained had no liberty to go elsewhere. But Nebuzaradan gave here a free option to Jere-mime, so that he was at liberty either to live in Chaldea, or to remain in any place he wished, or in any part of the earth.

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.

PRAYER

Grant, Almighty God, that as thou hast promised that we shall be to thee as the apple of the eye, — O grant, that we may ever flee under the shadow of thy mercy, and that this alone may be our tranquillity in times of confusion and misery: and may we, at the same time, recumb in confidence on thy help, that we may, in sincerity, perform what thou commandest us, and that which is our duty to do, so that we may, by experience, find, that all they who obey thy voice are really sustained by thine hand, and that those are never disappointed who look for the certain reward of their obedience from thee; and may we carry on the warfare so perseveringly in this life, that we may know that there is a reward laid up for us in heaven, when Christ thine only-begotten Son shall appear. — Amen.

Lecture One Hundred and Fifty-Third

WE began yesterday to explain the words of Nebuzaradan which he spoke before all the Jews. We have said that though he directed his words to Jeremiah, yet what he said referred to the whole people; for he spoke in praise of Jeremiah, and subscribed to his prophecies: he hence concluded that the people deserved their extreme punishment. He says that God had spoken, not that he had faith in the words of Jeremiah, but as far as he saw, that they were serviceable to his purpose. He-gladly laid hold on what he approved, as ungodly men do, who embrace what is useful for them in God’s Law and the Prophets, though they do not regard them with much reverence; and yet they pretend a great concern for religion. Such was the case with Nebu-zaradan; when he had got the victory over the Jews, he boasted that he was the minister of God; Jehovah, he says, has spoken, as though he had said, that the Jews suffered such punishment as they deserved, because God had long before declared that he would punish them.

And then he adds, that God had done as he had spoken, because they had sinned and hearkened not to his voice He was nothing better; but as I have already said, he boldly reproved others. And this is a common thing with hypocrites and all despisers of God; they are judges in another’s cause, but look not, as one has said, on the other side of the wallet. Thus all are keen and ready enough to condemn others; and of this we have an example here in Nebuzaradan, for, as though he was the lawful judge of the people, he declared that the destruction of the city and Temple had not happened by chance, but that it was a just punishment inflicted by God on the wicked, because they had obstinately rejected the prophetic doctrine, and had been intractable and disobedient.

Nor is there indeed a doubt, as we hinted yesterday, but that God, in order to expose the Jews to greater shame, raised up for them this prophet; for when Jeremiah addressed them, and that for their safety, while yet there was time to repent, they had perversely rejected that favor of God. They then deserved to be addressed with no benefit by a foreign teacher, who exulted over them, as this unbelieving heathen did in the present instance.

As to the option given to Jeremiah, we said yesterday that it was openly made in the presence of the Jews, in order that Nebuzaradan might wound them the more. But at the same time it was God’s purpose to make the perseverance of his servant an example, as we shall hereafter see. Let us now proceed, —

Jeremiah 40:5

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 hath made governor over the cities of Judah, and dwell with him among the people: or go wheresoever it seemeth convenient unto thee to go. So the captain of the guard gave him victuals and a reward, and let him go.

5. Adhuc autem non reversus erat (hoc per parenthesin legendum est) et revertere ad Godoliam filium Achikam filii Saphan, quem praefecit rex Babylonis urbibus Jehudah, et habita cum eo in medio populi, vel ad quemcunque locum qui visus erit in oculis tuis ad proficiscendum illuc proficiscere; et dedit illi princeps interfectorum cibum et munus (est enallage numeri, munera) et demisit eum.

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, —

Jeremiah 40:6

6. Then went Jeremiah unto Gedaliah the son of Ahikam to Mizpah; and dwelt with him among the people that were left in the land.

6. Et venit Jeremias ad Godoliam filium Achikam in Mispath; et habitavit cum eo in medio populi, qui residui erant in terra.

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, —

Jeremiah 40:7-8

7. Now, when all the captains of the forces which 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 unto him men, and women, and children, and of the poor of the land, of them that were not carried away captive to Babylon;

7. Et audierunt omnes principes exercituum qui erant in agro, ipsi et viri eorum, quod praefecisset rex Babylonis Godoliam filium Achikam in terra; et quod commiserat ei viros et mulieres et parvulum (hoc est, parvulos, sed fere in singulari numero hoc nomen legitur tam singulari quam plurali·significatione,) et ex paupertate terrae ex his qui non fuerant translati Babylonem;

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.

8. Et venerunt ad Godoliam in Mispath Ishmael filius Nathaniae et Jochanan (Joannes) et Jonathan filii Chareah et Seraiah filius Thanekumeth et filii Ophi, qui erat Nethophites, et Jazanias filius Maachati, ipsi et viri eorum.

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. There is here an oversight; it was his father Ahikam that delivered the Prophet, as recorded in the twenty-sixth chapter (Jeremiah 26). — Ed. 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.

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, —

Jeremiah 40:9-10

9. And Gedaliah the son of Ahikam the son of Shaphan sware 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 be well with you.

9. Et juravit illis Godolias filius Achikam et viris eorum, dicendo, Ne metuatis a serviendo (hoc est, ne metuatis servire, ne impediat vos timor quo minus serviatis Chaldaeis;) sed subjicite vos et servite regi Babylonis; et bene erit vobis.

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

10. Et ego, ecce ego manebo in Mispath, ut stem coram facie Chaldaeorum (hoc est, ut occurram Chaldaeis) qui venient ad nos; et vos colligite vinum et fructus aestivos (קיף significat oestatem, sed transfertur metaphorice ad oestivos fructus,) et oleum; et reponite in vasis vestris, et habitate in urbibus quas apprehenderitis.

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.

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 —

Jeremiah 40:11-12

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

11. Atque etiam omnes Judaei qui erant in Moab (hoc est, apud Moabitas) et apud filios Ammon, et apud ldumaeos (et in Edom,) et quicunque erant in omnibus terris (hoc est, qui dispersi erant per varios regiones,) audierunt quod dimisisset rex Babylonis reliquias (residuum aliquod) Jehudah, et quod praefecisset illis Godoliam filium Achikam filii Saphan;

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

12. Et venerunt omnes Judaei (venerunt ergo omnes Judaei) ex cunctis locis ad quae expulsi fuerunt et venerunt (reversi sunt) in terrain Jehudah ad Godoliam in Mispath; et collegerunt vinum et fructus aestivos multos valde (hoc est, in magna copia.)

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.

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.

PRAYER

Grant, Almighty God, that as we are not sufficiently attentive in considering thy judgments, we may learn to become wise by the examples of others, and so to reflect on what thou teachest us by thy servants the Prophets, that we may apply it to our own use, and thus render ourselves teachable and obedient to thee, and that especially when thou chastisest us with thy scourges, we may not resist thy power, but so submit to thee, that we may at length be raised up and comforted by thy mercy and be restored to a complete salvation, through Christ Jesus our Lord. — Amen.

Lecture One Hundred and Fifty-Fourth

Jeremiah 40:13-14

13. Moreover Johanan the son of Kareah, and all the captains of the forces that were in the fields, came to Gedaliah to Mizpah,

13. Et Johanan (Joannes) filius Chareah et omnes duces copiarum qui fuerant in agro, venerunt ad Godoliam in Mispath;

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.

14. Et dixerunt ei, An sciendo scis, quod Baalis rex filiorum Ammon misit Ismael filium Nathaniae qui percutiat to in anima? Sed non credidit illis Godolias filius Achikam.

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.

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.

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.

CHAPTER 41

Jeremiah 41:1-3

1. Now it came to pass in the seventh month, that Ishmael the son of Nethaniah the son of Elishama, of the seed royal, and the princes of the king, even ten men with him, came unto Gedaliah the son of Ahikam to Mizpah; and there they did eat bread together in Mizpah.

1. Et accidit mense septimo, ut venerit (et venit) Ismael filius Nathaniae filii Elisamae, e semine regio, et proceres regis et decem viri cum eo ad Godoliam filium Achikam in Mispath, et comederunt illic panem simul in Mispath.

2. Then arose Ishmael the son of Nethaniah, and the ten men that were with him, and smote Gedaliah the son of Ahikam the son of Shaphan with the sword, and slew him, whom the king of Babylon had made governor over the land.

2. Et surrexit Ismael filius Nathaniae, et decem viri qui cum eo erant, et percussit Godoliam filium Achikam tilii Saphan gladio; et occidit eum quem praefecerat rex Babylonis in terra.

3. Ishmael also slew all the Jews that were with him, even with Gedaliah, at Mizpah, and the Chaldeans that were found there, and the men of war.

3. Et Judaeos qui erant cum eo, cum Godolia, nempe, in Mispath, et Chaldaeos qui inventi sunt illic, viros bellicosos percussit Ismael.

CHAPTER 40

Jr 40:1-16. 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.

1. word that came--the heading of a new part of the book (the forty-first through forty-fourth chapters), namely, the prophecies to the Jews in Judea and Egypt after the taking of the city, blended with history. The prophecy does not begin till Jr 42:7, and the previous history is introductory to it.

bound in chains--Though released from the court of the prison (see on Jr 39:14), in the confusion at the burning of the city he seems to have been led away in chains with the other captives, and not till he reached Ramah to have gained full liberty. Nebuzara-dan had his quarters at Ramah, in Benjamin; and there he collected the captives previous to their removal to Babylon (Jr 31:15). He in releasing Jeremiah obeyed the king's commands (Jr 39:11). Jeremiah's "chains" for a time were due to the negligence of those to whom he had been committed; or else to Nebuzara-dan's wish to upbraid the people with their perverse ingratitude in imprisoning Jeremiah [Calvin]; hence he addresses the people (ye ... you) as much as Jeremiah (Jr 40:2, 3).

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

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

4. look well unto thee--the very words of Nebuchadnezzar's charge (Jr 39:12).

all the land is before thee ... seemeth good--(Ge 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.

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.

victuals--(Is 33:16).

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

6. Mizpah--in Benjamin, northwest of Jerusalem (Jr 41:5, 6, 9). Not the Mizpah in Gilead, beyond Jordan (Jud 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 (He 11:24-26). This vindicates his purity of motive in his withdrawal (Jr 37:12-14).

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

8. Netophathite--from Netophah, a town in Judah (2Sa 23:28).

Maachathite--from Maachathi, at the foot of Mount Hermon (De 3:14).

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.

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

10. Mizpah--lying on the way between Babylon and Judah, and so convenient for transacting business between the two countries.

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" (Jr 39:10) would give hope to the discontended of enjoying the best fruits (Jr 40:12).

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.

13. in the fields--not in the city, but scattered in the country (Jr 40:7).

14. Baalis--named from the idol Baal, as was often the case in heathen names.

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

slay--literally, "strike thee in the soul," that is, a deadly stroke.

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

believed ... not--generous, but unwise unsuspiciousness (Ec 9:16).

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! Is 57:1 suggests a solution.

The word that came to Jeremiah - This and the four following chapters contain a particular account of what passed in the land of Judea from the taking of the city to the retreat of the people into Egypt, and the prophecies of Jeremiah concerning them there.

Had let him go from Ramah - This has embarrassed most of the commentators. Dr. Blayney has thrown much light upon it by his translation and note: - "The word that came to Jeremiah from Jehovah, after that Nebu-Zaradan captain of the guards had taken him, and let him go from Ramah: for he had been bound with chains among all the captives of Jerusalem and Judah, who were carried away captive to Babylon." "Had Taken Him, and Let Him Go. - Most interpreters have understood בקחתו אתו bekachto otho of Nebuchadnezzar's having first taken Jeremiah as a captive unto Ramah. But if the order of the sentence be well observed, as well as the more common use of the verb לקח lakach, it will, I think, rather appear that those words relate to his taking or having him brought to him, in order to give him his discharge."

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.

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.

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.

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.

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.

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

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.

Ramah - Ramah was a city in the tribe of Benjamin near Gibeon. Babylon - Jeremiah was by mistake and expressly contrary to the king's orders carried amongst the other prisoners; probably the captain of the guard at that place called over his prisoners, and among them found the prophet contrary to his expectation.

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.

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.

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

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.

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

1 THE word which came to Jeremiah from the LORD , after that Nebuzar-adan the captain of the guard had let him go from Ramah , when he ha[illegible: 1 letter] taken him being bound in chains among all that were carried away captive of Jerusalem, and Judah, which were carried away captive into Babylon .

These words refer to the forty s[illegible: 2 letters]ond Chapter, where begins the Revelation which Jeremiah had from God, for all this Chapter and the next are no prophe[illegible: 2 letters]e, but onely an Historical Narration of some passages after the taking of the City, and so cannot be called a prophesie, but are a piece of History previous to that prophesie.

Rama[illegible: 1 letter] was a City in the Tribe of Benjamin near Gibeon, Vide chap. 31.15.

Jeremiah was by mistake and expres[illegible: 1 letter]y contrary to the Kings orders, chap. 39.11. manacled and carried away amongst the other prisoners, probably the Captain of the Guard at that place call'd over his prisoners, and amongst them he found the prophet contrary to his expectation.

Marginal references: Or, Manic[illegible: 2 letters]

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 .

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 Masters 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 Gods Justice, that this evil was come upon them, because of their sins. Thus, the men of Tyre and Sidon, and of Nineveh (and according to our Saviours words) shall rise up in Judgment, against the Iews that lived in our Saviours time; and Nebuzar-adan another day shall rise up in Judgment against those Jewes that lived in Jeremiahs time, and shall condemn them.

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

Nebuzar-adan like a faithful Servant remembers his Masters orders to him about the Prophet, chap. 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 chuse 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.

Marginal references: Or, are upon thine hands.; Heb. I will set mi[illegible: 1 letter]e eyes upon thee.

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, hath made governour over the cities of Judah and dwell with him among the people: or go wheresoever it seemeth convenient for thee to go. So the captain of the guard gave him victuals and a reward, and let him go .

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, 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 Vice-Roy or Deputy in Judah. What he was, more then the son of Ahikam, and Grandchild of Shaphan, the Scripture tells us not onely that he was left by the King of Babylon as Ruler over the people he thought fit to leave, 2 King. 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 then 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 Prophets prophesies were for the delivery of the City, and the Jews submission to him as was before said.

6 Then went Jeremiah unto Gedaliah the son of Ahikam, to Mizpah , and dwelt with him among the people that were left in the land.

Mizpah was built by Asa, 1 King. 15.22. or rather en[illegible: 1 letter]larged or further built, for we read of it as a City belonging to the Tribe of Benjamin, Josh. 18.26.

8 Then they came to Gedaliah to Mizpah, even Ishmael the son of Nethani[illegible: 1 letter]h, and Johanan and Jonathan the sons of Kareah, and Seraiah the son of Tanhumeth, and the sons of Ephai the Netophatite, and Jezaniah the son of a Maachathite, they and their men .

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 somewhere 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 Governour 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 I[illegible: 1 letter]mael, of whom we shall afterwards r[illegible: 1 letter]ad more) nor are we at all concerned to seek their Genealogy.

9 And Gedaliah the son of Ahikam the son of Shaphan, sware 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 be well with you .

They might reasonably suspect that the Chaldeans would have a jealous Eye upon any con[illegible: 1 letter]lux of people to Ierusalem especially Military men, and therefore be something suspicious of him who was the Chaldean Deputy Governour, the securing of them from fears on this account was the cause of this Voluntary Oath taken by Gedaliah.

He incourageth them to be servants to the C[illegible: 1 letter]a[illegible: 1 letter] deans ▪ and to dwell in the land, assuring them that if they would, they should fare well, he was well enough a[illegible: 2 letters]ured of the C[illegible: 2 letters]ldeans favour, that if they would live peaceably in their own land, they should, they would not come any more to carry them away Captive.

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

That is I have made choice of Mizpah a City upon the Frontires, where I intend to make my residence, it being a Conve[illegible: 2 letters]e[illegible: 1 letter]t 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 stript or spoiled of them, but do as you use to do in the times of greatest peace, and security.

Marginal references: Heb. To stand before.

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

Probably upon the King of Babylons first invading Iudah, many fled, and more as he went on in 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 Moa[illegible: 1 letter], some to Am[illegible: 1 letter]o[illegible: 1 letter] some to Ed[illegible: 1 letter]m, some one way, some another: but when they heard that the King of Babylon had set a Governour 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 it self wonderfully fruitful, they gathered a great plenty of Grapes and other Summer-fruits which the Country produced.

13 ¶ Moreover, Johanan the son of Kareah, and all the captains of the forces that were in the fields, came to Gedaliah to Mizpah .

They had been with him before [illegible: 1 letter]er. 8, 9▪ but now they come to discover a conspiracy against his life.

14 And said unto him, Dost thou certainly know that Baalis the king of the Ammonites hath sent Ishmael the so[illegible: 1 letter] of Nethaniah to slay thee? But Gedaliah the son of Ahikam believed them not .

[illegible: 1 span] for doest 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 incertain, 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.

Marginal references: Heb. to strike thee in soul.

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 of Judah perish .

Discerning that Gedaliah took no great notice of his words 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, in case he were cut off, they were now but a small remnant, and then that remn[illegible: 1 letter]nt also would perish.

16 But Gedaliah the son of Ahikam, said unto Johanan the son of Kareah, Thou shalt not do this thing, for thou speakest falsly of Ishmael .

Thus God dementates those whom he designeth to destroy. Gedaliah in this sheweth 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.

Jer 40:1 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.

Jer 40:7 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'( redniamer, Jer 44:7, or 'שׂוּם שׁ, Gen 45:7).

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.

The Preservation of Jeremiah; Jeremiah's Adherence to Gedaliah. (b. c. 588.)

1 The word that came to Jeremiah from the Lord , after that Nebuzar-adan the captain of the guard had let him go from Ramah, when he had taken him being bound in chains among all that were carried away captive of Jerusalem and Judah, which were carried away captive unto Babylon. 2 And the captain of the guard took Jeremiah, and said unto him, The Lord thy God hath pronounced this evil upon this place. 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. 4 And now, behold, I loose thee this day from the chains which were upon thine hand. If it seem good unto thee to come with me into Babylon, come; and I will look well unto thee: but if it seem ill unto thee to come with me into Babylon, forbear: behold, all the land is before thee: whither it seemeth good and convenient for thee to go, thither go. 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 hath made governor over the cities of Judah, and dwell with him among the people: or go wheresoever it seemeth convenient unto thee to go. So the captain of the guard gave him victuals and a reward, and let him go. 6 Then went Jeremiah unto Gedaliah the son of Ahikam to Mizpah; and dwelt with him among the people that were left in the land.

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 ch. xlii. 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 (ch. xxxix. 13, 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 (v. 2, 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 (v. 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, v. 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, v. 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.

Gedaliah's Address to the People. (b. c. 588.)

7 Now when all the captains of the forces which 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 unto him men, and women, and children, and of the poor of the land, of them that were not carried away captive to Babylon; 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. 9 And Gedaliah the son of Ahikam the son of Shaphan sware 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 be well with you. 10 As for me, behold, I will dwell at Mizpah to serve the Chaldeans, which will come unto us: but ye, gather ye wine, and summer fruits, and oil, and put them in your vessels, and dwell in your cities that ye have taken. 11 Likewise when all the Jews that were in Moab, and among the Ammonites, and in Edom, and that were in all the countries, heard that the king of Babylon had left a remnant of Judah, and that he had set over them Gedaliah the son of Ahikam the son of Shaphan; 12 Even all the Jews returned out of all places whither they were driven, and came to the land of Judah, to Gedaliah, unto Mizpah, and gathered wine and summer fruits very much. 13 Moreover Johanan the son of Kareah, and all the captains of the forces that were in the fields, came to Gedaliah to Mizpah, 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. 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? 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.

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, v. 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 (ch. xxvi. 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, v. 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, v. 11, 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 (v. 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 (v. 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 (v. 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 (v. 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, v. 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 yet 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, v. 14. He gave him private intelligence of it (v. 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.

CHAP. XL.

Ver. 1. THe Word of the Lord which came to Jeremiah] This word what it was, Jeremy will ſhew, chap. 42.7. after the circumſtances of his enlargement related, and other matters of ſtory premiſed. Vatablus rendereth it, Actio quam geſſit Dominus cum Jeremia.

After that Nebuzaradan—had let him go from Ramah] Which was the place of Rendevouz, whether Jeremy was alſo brought (with the reſt of the Captives) and manicled alſo (as he was found in the court of the priſon) but ſoon ſet free, and diſmiſſed. A difference ſhall one day (at that great day eſpecially) be diſcerned between the righteous and the wicked: betwixt him that ſerveth God, and him that ſerveth him not, Mal. 3. ult. Jeremy is here, by ſome overſight of the officers (contrary to Nebuchadnezzars command, chap. 39.11, 14. but not without a ſpecial providence of God) brought bound to Ramah, ad opprobrium Gentis, & in gloriam ſuam: that the Jews, now captives, and to be carried to Babylon, might ſee their madneſſe in perſecuting ſo true a Prophet, and perſevering in their ſinful practices, to their ſo utter undoing, againſt all admonition.

Ver. 2. And the Captain of the guard took Jeremiah] Took him and looſed him, as he ſhould have done before.

Saying, The Lord thy God hath pronounced this evil upon this place] Oratio militaris, ſed bene Theologica: A ſtrange ſpeech to come out of ſuch a mans mouth. How could the captives preſent hear it, and not be affected with it? Thus Baalams Aſſe ſometimes rebuked his Maſters madneſſe, but to little good effect.

Ver. 3. Now the Lord hath brought it, and done according] A bad man, we ſee, may ſpeak piouſly. Samuel himſef could not have ſpoken more gravely, ſeverely, divinely, then the feind did to Saul, 1 Sam. 28. Well then may lewd men be good Preachers, &c.

Ver. 4. And now behold I looſe thee] I diſmiſſe thee with all due honour, as a true Prophet: however undervalued and afflicted by thine unworthy Countrymen.

Come and I will look well unto thee] Heb. I will ſet mine eye upon thee, that is, I will give thee ſingular reſpect, and obſerve thee to the utmoſt.

Behold all the land is before thee] What could Pharaoh ſay more to Joſeph? Gen. 47.6. or Abraham to Lot? Gen. 13.9.

Ver. 5. Now while he was not yet gone back] But yet ſhewed by his lookes or otherwiſe, that he was not willing to go to Babylon: Nebuchadnezzar, Ex ipſo vultu vel ſilentio Jeremiae, &c. who had already ſet his eyes upon him, as ver. 4. perceiving it, ſaid,

Go back unto Gedaliah] Who ſhall both protect thee and provide for thee.

So the Captain of the guard gave him victuals] i. e. Neceſſaries for his journey; for he came out of priſon nudus tanquam ex mari, bare and needy.

And a reward] Or, a preſent fit for a Prophet: donum honorarium, ſuch as they uſed to give the Seers, 1 Sam. 9.8. 1 King. 14. and ſuch as he might ſafely and comfortably take, as from God himſelf, who had promiſed it, chap. 15.11.

Ver. 6. Then went Jeremiah unto Gedaliah] Bleſſing himſelf from the Chaldaeans proffered kindneſſe, (as Luther alſo did alate from the great Turke's, who invited him to him, and promiſed him to be his good Lord) he maketh Moſes his choice, Heb. 11.25. and Davids, Pſal. 84.10. rather to abide with Gods poor people in the promſed land, then to be great in the Court of Babylon: How few at this day would have been of his mind?

Ver. 7. Now when all the Captains of the forces that were in the fields] The diſperſed Jews with their Captains and Centurions, ſuch as had lain lurking during the ſeige, or had fled when Zedekias did and eſcaped.

Heard that the King of Babylon had made Gedaliah] Whom they knew to be a pious and prudent man: and would be a father unto them inſtead of a King. Nebuchadnezzar might have ſet a Babylonian Governour, who would have ruled them with rigour; But God, in mercy to his poor people, moved him to make choiſe of this man, famous for his mildneſſe and integrity: to whom therefore they reſort, but not all for the ſame good end, as the ſequel ſhewed: for Iſhmael was a very Judas.

Ver. 8. Then they came to Gedaliah to Mizpah] Where Samuel dwelt, 1 Sam. 7. not far from Shiloh.

Even Iſhmael] Who was of the blood royal, chap. 41.1. and envyed Gedaliah, his ſo great preferment, whom he looked upon for a transfuga, and a traitour, for revolting to Nebuchadnezzar: which yet he did in obedience to Gods Word by the Prophet Jeremy.

Ver. 9. And Gedaliah — ſware unto them] viz. That what he ſpake was from his heart; and out of good affection to them all.

Ver. 10. As for me, behold I will dwell at Mizpah] To agitate for you, to the Chaldeans: and to ſecure you to mine utmoſt.

But ye, gather ye wind] Humaniſſima haec ſunt, pia, & utiliſſima Gedaliae verba ad populum: Twas wonder the Chaldees, after ſo long a ſiege, had left any fruits behind them: Souldiers now-adayes lay all waſte moſtly.

Ver. 11. Likewiſe when all the Jews] Who had field into forrein parts, for ſuccour and ſafety.

Ver. 12. And gathered wine and ſummer-fruits very much] So is God wont to reward thoſe that love their Countrey.

Ver. 13. Moreover Johanan — came to Gedaliah to Mizpah] Iſhmael perhaps had ſolicited them, to take part with him.

Ver. 14. That Baalis the King of the Ammonites] Set on work by Beelzebub the prince of devils to hinder ſo good a work.

But Gedaliah—believed them not] No more did Julius Caeſar thoſe that forewarned him of the conſpiracy againſt him. The Duke of Guiſe the ſame day that he was ſlain by the command of Henry the third King of France, had a ſcrol laid under his napkin, as he ſat at dinner, wherein was witten, That his life was in danger: he under-wrot They dare not; Speed. 1212. and ſo threw it from him under the table. But it proved that they both durſt do it, and did do it, the ſame day. Gedaliah, likely, thought that Iſhmael durſt not attempt any thing againſt him, becauſe of the Babylonians: beſides he knew his own innocency, and Iſmaels pretended familiarity with him; which he might think the other Captains envyed. Sure it is, that good Gedaliah was too ſecure. Nam qui omnia credit, & qui nihil credit, ex aequo peccat. It is no leſſe a fault to believe nothing,Seneca. then to believe every thing; ſine vano publica fama, Reports are neither to be overheeded, nor over-ſlighted: eſpecially where life is concerned.

Ver. 15. Let me go I pray thee, and I will ſlay Iſhmael] He offereth his ſervice for the ſlaying of Iſmael, and it had been happy he had done it: ſed immodico obſequio ſibi fidem derogat, his forwardneſſe rendereth him ſupected. Gedaliah ſeemeth to have been of our Queen Eliſabeths temper,Camden. who was heard to profeſſe, that ſhe could believe nothing of her people, that parents would not believe of their children.

Ver. 16. Thou ſhalt not do this thing] This juſt man would not have any man dye ixdicta cauſa, before his cauſe had been heard, were he never ſo wicked.

For thou ſpeakeſt falſely of Iſhmael] So Gedaliah thought: but it proved otherwiſe. Iſhmael is pleaded for, but without cauſe. Queen Elizabeth complained that in truſt ſhe had oft found treaſon; So ſhall all Princes: who therefore had need to be very cautelous, and yet not over-credulous. Kingcraft is not eaſily learned.